Sei sulla pagina 1di 962


VOLUME VIII MARYLAND NARRATIVES A Folk History of Slavery in the United States From Interviews with Former Slaves


Prepared by the Federal Writers' Project of the Works Progress Administration for the State of Maryland

Brooks, Lucy

Coles, Charles Deane, James V. Fayman, Mrs. M.S. Foote, Thomas Gassaway, Menellis Hammond, Caroline Harris, Page Henson, Annie Young Jackson, Rev. Silas James, James Calhart James, Mary Moriah Anne Susanna Johnson, Phillip Jones, George Lewis, Alice Lewis, Perry Macks, Richard Randall, Tom Simms, Dennis Taylor, Jim Wiggins, James Williams, Rezin (Parson) [TR: Interviews were stamped at left side with state name, date, and interviewer's name. These stamps were often partially cut off. Where month could not be determined [--] substituted. Interviewers' names reconstructed from other, complete entries.]

Maryland [--]-23-37 Guthrie AUNT LUCY [HW: BROOKS]. References: Interview with Aunt Lucy and her son, Lafayette Brooks.

Aunt Lucy, an ex-slave, lives with her son, Lafayette Brooks, in a shack on the Carroll Inn Springs property at Forest Glen, Montgomery County, Md. To go to her home from Rockville, leave the Court House going east on Montgomery Ave. and follow US Highway No. 240, otherwise known as the Rockville Pike, in its southeasterly direction, four and one half miles to the junction with it on the left (east) of the Garrett Park Road. This junction is directly opposite the entrance to the Georgetown Preparatory School, which is on the west of this road. Turn left on the Garrett Park Road and follow it through that place and crossing Rock Creek go to Kensington. Here cross the tracks of the B.&O. R.R. and parallel them onward to Forest Glen. From the railroad station in this place go onward to Forest Glen. From the railroad station in this place go onward on the same road to the third lane branching off to the left. This lane will be identified by the sign "Carroll Springs Inn". Turn left here and enter the grounds of the inn. But do not go up in front of the inn itself which is one quarter of a mile from the road. Instead, where the drive swings to the right to go to the inn, bear to the left and continue downward fifty yards toward the swimming pool. Lucy's shack is on the left and one hundred feet west of the pool. It is about eleven miles from Rockville. Lucy is an usual type of Negro and most probably is a descendant of less remotely removed African ancestors than the average plantation Negroes. She does not appear to be a mixed blooda good guess would be that she is pure blooded Senegambian. She is tall and very thin, and considering her evident great age, very erect, her head is very broad, overhanging ears, her forehead broad and not so receeding as that of the average. Her eyes are wide apart and are bright and keen. She has no defect in hearing. Following are some questions and her answers: "Lucy, did you belong to the Carrolls before the war?" "Nosah, I didne lib around heah den. Ise born don on de bay".

"How old are you?" "Dunno sah. Miss Anne, she had it written down in her book, but she said twas too much trouble for her to be always lookin it up". (Her son, Lafayette, says he was her eldest child and that he was born on the Severn River, in Maryland, the 15th day of October, 1872. Supposing the mother was twenty-five years old then, she would be about ninety now. Some think she is more than a hundred years old). "Who did you belong to?" "I belonged to Missus Ann Garner". "Did she have many slaves?" "Yassuh. She had seventy-five left she hadnt sold when the war ended". "What kind of work did you have to do?" "O, she would set me to pickin up feathers round de yaird. She had a powerful lot of geese. Den when I got a little bigger she had me set the table. I was just a little gal then. Missus used to say that she was going to make a nurse outen me. Said she was gwine to sen me to Baltimo to learn to be a nurse". "And what did you think about that?" "Oh; I thought that would be fine, but he war came befo I got big enough to learn to be a nurse". "I remebers when the soldiers came. I think they were Yankee soldiers. De never hurt anybody but they took what they could find to eat and they made us cook for them. I remebers that me and some other lil gals had a play house, but when they came nigh I got skeered. I just ducked through a hole in the fence and ran out in the field. One of the soldiers seed me and he hollers 'look at that rat run'." "I remebers when the Great Eastern (steamship which laid the Atlantic cable) came into the bay. Missus Ann, and all the white folks went down to Fairhaven wharf to see dat big shep". "I stayed on de plantation awhile after de war and heped de Missus in de house. Den I went away".

"Ise had eight chillun. Dey all died and thisun and his brother (referring to Lafayette). Den his brother died too. I said he ought ter died instid o his brother." "Why?" "Because thisun got so skeered when he was little bein carried on a hos that he los his speech and de wouldt let me see im for two days. It was a long time befor he learned to talk again". (To this day he has such an impediment of speech that it is painful to hear him make the effort to talk). "What did you have to eat down on the plantation, Aunt Lucy?" "I hab mostly clabber, fish and corn bread. We gets plenty of fish down on de bay". "When we cum up here we works in the ole Forest Glen hotel. Mistah Charley Keys owned the place then. We stayed there after Mr. Cassidy come. (Mr. Cassidy was the founder of the National Park Seminary, a school for girls). My son Lafayette worked there for thirty five years. Then we cum to Carroll Springs Inn".

Maryland 11/15/37 Rogers CHARLES COLES, Ex-slave. Reference: Personal interview with Charles Coles at his home, 1106 Sterling St., Baltimore, Md.

"I was born near Pisgah, a small village in the western part of Charles County, about 1851. I do not know who my parents were nor my relatives. I was reared on a large farm owned by a man by the name of Silas Dorsey, a fine Christian gentleman and a member of the Catholic Church.

"Mr. Dorsey was a man of excellent reputation and character, was loved by all who knew him, black and white, especially his slaves. He was never known to be harsh or cruel to any of his slaves, of which he had more than 75. "The slaves were Mr. Dorsey's family group, he and his wife were very considerate in all their dealings. In the winter the slaves wore good heavy clothes and shoes and in summer they were dressed in fine clothes. "I have been told that the Dorseys' farm contained about 3500 acres, on which were 75 slaves. We had no overseers. Mr. and Mrs. Dorsey managed the farm. They required the farm hands to work from 7 A.M. to 6:00 P.M.; after that their time was their own. "There were no jails nor was any whipping done on the farm. No one was bought or sold. Mr. and Mrs. Dorsey conducted regular religious services of the Catholic church on the farm in a chapel erected for that purpose and in which the slaves were taught the catechism and some learned how to read and write and were assisted by some Catholic priests who came to the farm on church holidays and on Sundays for that purpose. When a child was born, it was baptised by the priest, and given names and they were recorded in the Bible. We were taught the rituals of the Catholic church and when any one died, the funeral was conducted by a priest, the corpse was buried in the Dorseys' graveyard, a lot of about 1-1/2 acres, surrounded by cedar trees and well cared for. The only difference in the graves was that the Dorsey people had marble markers and the slaves had plain stones. "I have never heard of any of the Dorseys' slaves running away. We did not have any trouble with the white people. "The slaves lived in good quarters, each house was weather-boarded and stripped to keep out the cold. I do not remember whether the slaves worked or not on Saturdays, but I know the holidays were their own. Mr. Dorsey did not have dances and other kinds of antics that you expected to find on other plantations. "We had many marbles and toys that poor children had, in that day my favorite game was marbles. "When we took sick Mr. and Mrs. Dorsey had a doctor who admistered to the slaves, giving medical care that they needed. I am still a Catholic and will always be a member of St. Peter Clavier Church."

Maryland Sept. 20, 1937 Rogers JAMES V. DEANE, Ex-slave. Reference: Personal interview with James V. Deane, ex-slave, on Sept. 20, 1937, at his home, 1514 Druid Hill Ave., Baltimore.

"My name is James V. Deane, son of John and Jane Deane, born at Goose Bay in Charles County, May 20, 1850. My mother was the daughter of Vincent Harrison, I do not know about my father's people. I have two sisters both of whom are living, Sarah and Elizabeth Ford. "I was born in a log cabin, a typical Charles County log cabin, at Goose Bay on the Potomac River. The plantation on which I was born fronted more than three miles on the river. The cabin had two rooms, one up and one down, very large with two windows, one in each room. There were no porches, over the door was a wide board to keep the rain and snow from beating over the top of the door, with a large log chimney on the outside, plastered between the logs, in which was a fireplace with an open grate to cook on and to put logs on the fire to heat. "We slept on a home-made bedstead, on which was a straw mattress and upon that was a feather mattress, on which we used quilts made by my mother to cover. "As a slave I worked on the farm with other small boys thinning corn, watching watermelon patches and later I worked in wheat and tobacco fields. The slaves never had nor earned any cash money. "Our food was very plain, such as fat hog meat, fish and vegetables raised on the farm and corn bread made up with salt and water. "Yes, I have hunted o'possums, and coons. The last time I went coon hunting, we treed something. It fell out of the tree, everybody took to their heels, white

and colored, the white men outran the colored hunter, leading the gang. I never went hunting afterwards. "My choice food was fish and crabs cooked in all styles by mother. You have asked about gardens, yes, some slaves had small garden patches which they worked by moonlight. "As for clothes, we all wore home-made clothes, the material woven on the looms in the clothes house. In the winter we had woolen clothes and in summer our clothes were made from cast-off clothes and Kentucky jeans. Our shoes were brogans with brass tips. On Sunday we fed the stock, after which we did what we wanted. "I have seen many slave weddings, the master holding a broom handle, the groom jumping over it as a part of the wedding ceremony. When a slave married someone from another plantation, the master of the wife owned all the children. For the wedding the groom wore ordinary clothes, sometimes you could not tell the original outfit for the patches, and sometimes Kentucky jeans. The bride's trousseau, she would wear the cast-off clothes of the mistress, or, at other times the clothes made by other slaves. "It was said our plantation contained 10,000 acres. We had a large number of slaves, I do not know the number. Our work was hard, from sunup to sundown. The slaves were not whipped. "There was only one slave ever sold from the plantation, she was my aunt. The mistress slapped her one day, she struck her back. She was sold and taken south. We never saw or heard of her afterwards. "We went to the white Methodist church with slave gallery, only white preachers. We sang with the white people. The Methodists were christened and the Baptists were baptised. I have seen many colored funerals with no service. A graveyard on the place, only a wooden post to show where you were buried. "None of the slaves ran away. I have seen and heard many patrollers, but they never whipped any of Mason's slaves. The method of conveying news, you tell me and I tell you, but be careful, no troubles between whites and blacks. "After work was done, the slaves would smoke, sing, tell ghost stories and tales, dances, music, home-made fiddles. Saturday was work day like any other day. We had all legal holidays. Christmas morning we went to the big house and got presents and had a big time all day.

"At corn shucking all the slaves from other plantations would come to the barn, the fiddler would sit on top of the highest barrel of corn, and play all kinds of songs, a barrel of cider, jug of whiskey, one man to dish out a drink of liquor each hour, cider when wanted. We had supper at twelve, roast pig for everybody, apple sauce, hominy, and corn bread. We went back to shucking. The carts from other farms would be there to haul it to the corn crib, dance would start after the corn was stored, we danced until daybreak. "The only games we played were marbles, mumble pegs and ring plays. We sang London Bridge. "When we wanted to meet at night we had an old conk, we blew that. We all would meet on the bank of the Potomac River and sing across the river to the slaves in Virginia, and they would sing back to us. "Some people say there are no ghosts, but I saw one and I am satisfied, I saw an old lady who was dead, she was only five feet from me, I met her face to face. She was a white woman, I knew her. I liked to tore the door off the hinges getting away. "My master's name was Thomas Mason, he was a man of weak mental disposition, his mother managed the affairs. He was kind. Mrs. Mason had a good disposition, she never permitted the slaves to be punished. The main house was very large with porches on three sides. No children, no overseer. "The poor white people in Charles County were worse off than the slaves; because they could not get any work to do, on the plantation, the slaves did all the work. "Some time ago you asked did I ever see slaves sold. I have seen slaves tied behind buggies going to Washington and some to Baltimore. "No one was taught to read. We were taught the Lord's Prayer and catechism. "When the slaves took sick Dr. Henry Mudd, the one who gave Booth first aid, was our doctor. The slaves had herbs of their own, and made their own salves. The only charms that were worn were made out of bones."

Maryland 11/3/37 Rogers MRS. M.S. FAYMAN. Reference: Personal interview with Mrs. Fayman, at her home, Cherry Heights near Baltimore, Md.

"I was born in St. Nazaire Parish in Louisiana, about 60 miles south of Baton Rouge, in 1850. My father and mother were Creoles, both of them were people of wealth and prestige in their day and considered very influential. My father's name was Henri de Sales and mother's maiden name, Marguerite Sanchez De Haryne. I had two brothers Henri and Jackson named after General Jackson, both of whom died quite young, leaving me the only living child. Both mother and father were born and reared in Louisiana. We lived in a large and spacious house surrounded by flowers and situated on a farm containing about 750 acres, on which we raised pelicans for sale in the market at New Orleans. "When I was about 5 years old I was sent to a private School in Baton Rouge, conducted by French sisters, where I stayed until I was kidnapped in 1860. At that time I did not know how to speak English; French was the language spoken in my household and by the people in the parish. "Baton Rouge, situated on the Mississippi, was a river port and stopping place for all large river boats, especially between New Orleans and large towns and cities north. We children were taken out by the sisters after school and on Saturdays and holidays to walk. One of the places we went was the wharf. One day in June and on a Saturday a large boat was at the wharf going north on the Mississippi River. We children were there. Somehow, I was separated from the other children. I was taken up bodily by a white man, carried on the boat, put in a cabin and kept there until we got to Louisville, Kentucky, where I was taken off. "After I arrived in Louisville I was taken to a farm near Frankfort and installed there virturally a slave until 1864, when I escaped through the kindness of a delightful Episcopalian woman from Cincinnati, Ohio. As I could not speak English, my chores were to act as a tutor and companion for the children of Pierce Buckran Haynes, a well known slave trader and plantation owner in Kentucky. Haynes wanted his children to speak French and it was my duty to teach them. I was the private companion of 3 girls and one small boy, each day

I had to talk French and write French for them. They became very proficient in French and I in the rudiments of the English language. "I slept in the children's quarters with the Haynes' children, ate and played with them. I had all the privileges of the household accorded me with the exception of one, I never was taken off nor permitted to leave the plantation. While on the plantation I wore good clothes, similar to those of the white children. Haynes was a merciless brutal tyrant with his slaves, punishing them severly and cruelly both by the lash and in the jail on the plantation. "The name of the plantation where I was held as a slave was called Beatrice Manor, after the wife of Haynes. It contained 8000 acres, of which more than 6000 acres were under cultivation, and having about 350 colored slaves and 5 or 6 overseers all of whom were white. The overseers were the overlords of the manor; as Haynes dealt extensively in tobacco and trading in slaves, he was away from the plantation nearly all the time. There was located on the top of the large tobacco warehouse a large bell, which was rung at sun up, twelve o'clock and at sundown, the year round. On the farm the slaves were assigned a task to do each day and In the event it was not finished they were severely whipped. While I never saw a slave whipped, I did see them afterwards, they were very badly marked and striped by the overseers who did the whipping. "I have been back to the farm on several occasions, the first time in 1872 when I took my father there to show him the farm. At that time it was owned by Colonel Hawkins, a Confederate Army officer. "Let me describe the huts, these buildings were built of stone, each one about 20 feet wide, 50 feet long, 9 feet high in the rear, about 12 feet high In front, with a slanting roof of chestnut boards and with a sliding door, two windows between each door back and front about 2x4 feet, at each end a door and window similar to those on the side. There were ten such buildings, to each building there was another building 12x15 feet, this was where the cooking was done. At each end of each building there was a fire place built and used for heating purposes. In front of each building there were barrels filled with water supplied by pipes from a large spring, situated about 300 yards on the side of a hill which was very rocky, where the stones were quarried to build the buildings on the farm. On the outside near each window and door there were iron rings firmly attached to the walls, through which an iron rod was inserted and locked each end every night, making it impossible for those inside to escape.

"There was one building used as a jail, built of stone about 20x40 feet with a hip roof about 25 feet high, 2-story. On the ground in each end was a fire place; in one end a small room, which was used as office; adjoining, there was another room where the whipping was done. To reach the second story there was built on the outside, steps leading to a door, through which the female prisoners were taken to the room. All of the buildings had dirt floors. "I do not know much about the Negroes on the plantation who were there at that time. Slaves were brought and taken away always chained together, men walking and women in ox carts. I had heard of several escapes and many were captured. One of the overseers had a pack of 6 or 8 trained blood hounds which were used to trace escaping slaves. "Before I close let me give you a sketch of my family tree. My grandmother was a Haitian Negress, grandfather a Frenchman. My father was a Creole. "After returning home in 1864, I completed my high school education in New Orleans in 1870, graduated from Fisk University 1874, taught French there until 1883, married Prof. Payman, teacher of history and English. Since then I have lived in Washington, New York, and Louisianna. For further information, write me c/o Y.W.C.A. (col.), Baltimore, to be forwarded".

Maryland Dec. 16, 1937 Rogers THOMAS FOOTE'S STORY, A free Negro. Reference: Personal interview with Thomas Foote, at his home, Cockeysville, Md.

"My mother's name was Eliza Foote and my father's name was Thomas Foote. Father and mother of a large family that was reared on a small farm about a mile east of Cockeysville, a village situated on the Northern Central Railroad 15 miles north of Baltimore City.

"My mother's maiden name was Myers, a daughter of a free man of Baltimore County. In her younger days she was employed by Dr. Ensor, a homeopathic medical doctor of Cockeysville who was a noted doctor in his day. Mrs. Ensor, a very refined and cultured woman, taught her to read and write. My mother's duty along with her other work was to assist Dr. Ensor in the making of some of his medicine. In gaining practical experience and knowledge of different herbs and roots that Dr. Ensor used in the compounding of his medicine, used them for commercial purposes for herself among the slaves and free colored people of Baltimore County, especially of the Merrymans, Ridgelys, Roberts, Cockeys and Mayfields. Her fame reached as far south as Baltimore City and north of Baltimore as far as the Pennsylvania line and the surrounding territory. She was styled and called the doctor woman both by the slaves and the free people. She was suspected by the white people but confided in by the colored people both for their ills and their troubles. "My mother prescribed for her people and compounded medicine out of the same leaves, herbs and roots that Dr. Ensor did. Naturally her success along these lines was good. She also delivered many babies and acted as a midwife for the poor whites and the slaves and free Negroes of which there were a number in Baltimore County. "The colored people have always been religiously inclined, believed in the power of prayer and whenever she attended anyone she always preceeded with a prayer. Mother told me and I have heard her tell others hundreds of times, that one time a slave of old man Cockey was seen coming from her home early in the morning. He had been there for treatment of an ailment which Dr. Ensor had failed to cure. After being treated by my mother for a time, he got well. When this slave was searched, he had in his possession a small bag in which a stone of a peculiar shape and several roots were found. He said that mother had given it to him, and it had the power over all with whom it came in contact. "There were about this time a number of white people who had been going through Cockeysville, some trying to find out if there was any concerted move on the part of the slaves to run away, others contacting the free people to find out to what extent they had 'grape-vine' news of the action of the Negroes. The Negro who was seen coming from mother's home ran away. She was immediately accused of Voodooism by the whites of Cockeysville, she was taken to Towson jail, there confined and grilled by the sheriff of Baltimore Countythe Cockeys, and several other men, all demanding that she tell where the escaped slave was. She knowing that the only way he could have escaped was by the York Road, north or south, the Northern Central Railroad or by the

way of Deer Creek, a small creek east of Cockeysville. Both the York Road and the railroad were being watched, she logically thought that the only place was Deer Creek, so she told the sheriff to search Deer Creek. By accident he was found about eight miles up Deer Creek in a swamp with several other colored men who had run away. "Mother was ordered to leave Baltimore County or to be sold into slavery. She went to York, Pennsylvania, where she stayed until 1865, when she returned to her home in Cockeysville; where a great many of her descendants live, now, on a hill that slopes west to Cockeysville Station, and is known as Foote's Hill by both white and colored people of Baltimore County today. "I was born in Cockeysville in 1867, where I have lived since; reared a family of five children, three boys and two girls. I am a member of the A.M.E. Church at Cockeysville. I am a member of the Masonic Lodge and belong to Odd Fellows at Towson, Maryland. The Foote's descendants still own five or more homes at Cockeysville, and we are known from one end of the county to the other."

Maryland Sept. 22, 1937 Rogers MENELLIS GASSAWAY, Ex-slave. Reference: Personal interview with Menellis Gassaway, ex-slave, on Sept. 22, 1937, at M.E. Home, Carrollton Ave., Baltimore.

"My name is Menellis Gassaway, son of Owing and Annabel Gassaway. I was born in Freedom District, Carroll County, about 1850 or 52, brother of Henrietta, Menila and Villa. Our father and mother lived in Carroll County near Eldersberg in a stone and log cabin, consisting of two rooms, one up and one down, with four windows, two in each room, on a small farm situated on a public road, I don't know the name. "My father worked on a small farm with no other slaves, but our family. We raised on the farm vegetables and grain, consisting of corn and wheat. Our farm

produced wheat and corn, which was taken to the grist mill to be ground; besides, we raised hogs and a small number of other stock for food. "During the time I was a slave and the short time it was, I can't remember what we wore or very much about local conditions. The people, that is the white people, were friendly with our family and other colored people so far as I can recall. "I do not recall of seeing slaves sold nor did the man who owned our family buy or sell slaves. He was a small man. "As to the farm, I do not know the size, but I know it was small. On the farm there was no jail, or punishment inflicted on Pap or Ma while they were there. "There was no church on the farm, but we were members of the old side Methodist church, having a colored preacher. The church was a long ways from the farm. "My father neglected his own education as well as his children. He could not read himself. He did not teach any of his children to read, of which we in later years saw the advantage. "In Carroll County there were so many people who were Union men that it was dangerous for whites in some places to say they were Rebels. This made the colored and white people very friendly. "Pap was given holidays when he wanted. I do not know whether he worked on Saturdays or not. On Sunday we went to church. "My father was owned by a man by the name of Mr. Dorsey. My mother was bound out by Mr. Dorsey to a man by the name of Mr. Morris of Frederick County. "I have never heard of many ghost stories. But I believe once, a conductor on the railroad train was killed and headed (beheaded), and after that, a ghost would appear on the spot where he was killed. Many people in the neighborhood saw him and people on the train often saw him when the train passed the spot where he was killed. "So far as being sick, we did not have any doctors. The poor white could not afford to hire one, and the colored doctored themselves with herbs, teas and salves made by themselves."

Maryland [--] 11, 1938 Rogers CAROLINE HAMMOND, A fugitive. Interview at her home, 4710 Falls Road, Baltimore, Md.

"I was born in Anne Arundel County near Davidsonville about 3 miles from South River in the year 1844. The daughter of a free man and a slave woman, who was owned by Thomas Davidson, a slave owner and farmer of Anne Arundel. He had a large farm and about 25 slaves on his farm all of whom lived in small huts with the exception of several of the household help who ate and slept in the manor house. My mother being one of the household slaves, enjoyed certain privileges that the farm slaves did not. She was the head cook of Mr. Davidson's household. "Mr. Davidson and his family were considered people of high social standing in Annapolis and the people in the county. Mr. Davidson entertained on a large scale, especially many of the officers of the Naval Academy at Annapolis and his friends from Baltimore. Mrs. Davidson's dishes were considered the finest, and to receive an invitation from the Davidsons meant that you would enjoy Maryland's finest terrapin and chicken besides the best wine and champagne on the market. "All of the cooking was supervised by mother, and the table was waited on by Uncle Billie, dressed in a uniform, decorated with brass buttons, braid and a fancy Test, his hands incased in white gloves. I can see him now, standing at the door, after he had rung the bell. When the family and guests came in he took his position behind Mr. Davidson ready to serve or to pass the plates, after they had been decorated with meats, fowl or whatever was to be eaten by the family or guest. "Mr. Davidson was very good to his slaves, treating them with every consideration that he could, with the exception of freeing them; but Mrs. Davidson was hard on all the slaves, whenever she had the opportunity, driving them at full speed when working, giving different food of a coarser grade and

not much of it. She was the daughter of one of the Revells of the county, a family whose reputation was known all over Maryland for their brutality with their slaves. "Mother with the consent of Mr. Davidson, married George Berry, a free colored man of Annapolis with the proviso that he was to purchase mother within three years after marriage for $750 dollars and if any children were born they were to go with her. My father was a carpenter by trade, his services were much in demand. This gave him an opportunity to save money. Father often told me that he could save more than half of his income. He had plenty of work, doing repair and building, both for the white people and free colored people. Father paid Mr. Davidson for mother on the partial payment plan. He had paid up all but $40 on mother's account, when by accident Mr. Davidson was shot while ducking on the South River by one of the duck hunters, dying instantly. "Mrs. Davidson assumed full control of the farm and the slaves. When father wanted to pay off the balance due, $40.00, Mrs. Davidson refused to accept it, thus mother and I were to remain in slavery. Being a free man father had the privilege to go where he wanted to, provided he was endorsed by a white man who was known to the people and sheriffs, constables and officials of public conveyances. By bribery of the sheriff of Anne Arundel County father was given a passage to Baltimore for mother and me. On arriving in Baltimore, mother, father and I went to a white family on Ross Streetnow Druid Hill Ave., where we were sheltered by the occupants, who were ardent supporters of the Underground Railroad. "A reward of $50.00 each was offered for my father, mother and me, one by Mrs. Davidson and the other by the Sheriff of Anne Arundel County. At this time the Hookstown Road was one of the main turnpikes into Baltimore. A Mr. Coleman whose brother-in-law lived in Pennsylvania, used a large covered wagon to transport merchandise from Baltimore to different villages along the turnpike to Hanover, Pa., where he lived. Mother and father and I were concealed in a large wagon drawn, by six horses. On our way to Pennsylvania, we never alighted on the ground in any community or close to any settlement, fearful of being apprehended by people who were always looking for rewards. "After arriving at Hanover, Pennsylvania, it was easy for us to get transportation farther north. They made their way to Scranton, Pennsylvania, in which place they both secured positions in the same family. Father and mother's salary combined was $27.50 per month. They stayed there until 1869. In the meantime I was being taught at a Quaker mission in Scranton. When we come to Baltimore I entered the 7th grade grammar school in South Baltimore.

After finishing the grammar school, I followed cooking all my life before and after marriage. My husband James Berry, who waited at the Howard House, died in 1927aged 84. On my next birthday, which will occur on the 22nd of November, I will be 95. I can see well, have an excellent appetite, but my grandchildren will let me eat only certain things that they say the doctor ordered I should eat. On Christmas Day 49 children and grandchildren and some great-grandchildren gave me a Xmas dinner and one hundred dollars for Xmas. I am happy with all the comforts of a poor person not dependant on any one else for tomorrow".

Maryland Dec. 13, 1937 Rogers PAGE HARRIS, Ex-slave. Reference: Personal interview with Page Harris at his home, Camp Parole, A.A.C. Co., Md.

"I was born in 1858 about 3 miles west of Chicamuxen near the Potomac River in Charles County on the farm of Burton Stafford, better known as Blood Hound Manor. This name was applied because Mr. Stafford raised and trained blood hounds to track runaway slaves and to sell to slaveholders of Maryland, Virginia and other southern states as far south as Mississippi and Louisiana. "My father's name was Sam and mother's Mary, both of whom belonged to the Staffords and were reared in Charles County. They reared a family of nine children, I being the oldest and the only one born a slave, the rest free. I think it was in 1859 or it might be 1860 when the Staffords liberated my parents, not because he believed in the freedom of slaves but because of saving the lives of his entire family. "Mrs. Stafford came from Prince William County, Virginia, a county on the west side of the Potomac River in Virginia. Mr. and Mrs. Stafford had a large rowboat that they used on the Potomac as a fishing and oyster boat as well as a transportation boat across the Potomac River to Quantico, a small town in Prince William County, Va., and up Quantico Creek in the same county.

"I have been told by my parents and also by Joshua Stafford, the oldest son of Mr. Stafford, that one Sunday morning on the date as related in the story previously Mrs. Stafford and her 3 children were being rowed across the Potomac River to attend a Baptist church in Virginia of which she was a member. Suddenly a wind and a thunder storm arose causing the boat to capsize. My father was fishing from a log raft in the river, immediately went to their rescue. The wind blew the raft towards the centre of the stream and in line with the boat. He was able without assistance to save the whole family, diving into the river to rescue Mrs. Stafford after she had gone down. He pulled her on the raft and it was blown ashore with all aboard, but several miles down the stream. Everybody thought that the Staffords had been drowned as the boat floated to the shore, bottom upwards. "As a reward Mr. Stafford took my father to the court house at La Plata, the county seat of Charles County, signed papers for the emancipation of him, my mother, and me, besides giving him money to help him to take his family to Philadelphia. "I have a vague recollection of the Staffords' family, not enough to describe. They lived on a large farm situated in Charles County, a part bounding on the Potomac River and a cove that extends into the farm property. Much of the farm property was marshy and was suitable for the purpose of Mr. Stafford's livingraising and training blood hounds. I have been told by mother and father on many occasions that there were as many as a hundred dogs on the farm at times. Mr. Stafford had about 50 slaves on his farm. He had an original method in training young blood hounds, he would make one of the slaves traverse a course, at the end, the slave would climb a tree. The younger dogs led by an old dog, sometimes by several older dogs, would trail the slave until they reached the tree, then they would bark until taken away by the men who had charge of the dogs. "Mr. Stafford's dogs were often sought to apprehend runaway slaves. He would charge according to the value and worth of the slave captured. His dogs were often taken to Virginia, sometimes to North Carolina, besides being used in Maryland. I have been told that when a slave was captured, besides the reward paid in money, that each dog was supposed to bite the slave to make him anxious to hunt human beings. "There was a slaveholder in Charles County who had a very valuable slave, an expert carpenter and bricklayer, whose services were much sought after by the people in Southern Maryland. This slave could elude the best blood hounds in the State. It was always said that slaves, when they ran away, would try to go

through a graveyard and if he or she could get dirt from the grave of some one that had been recently buried, sprinkle it behind them, the dogs could not follow the fleeing slave, and would howl and return home. "Old Pete the mechanic was working on farm near La Plata, he decided to run away as he had done on several previous occasions. He was known by some as the herb doctor and healer. He would not be punished on any condition nor would he work unless he was paid something. It was said that he would save money and give it to people who wanted to run away. He was charged with aiding a girl to flee. He was to be whipped by the sheriff of Charles County for aiding the girl to run away. He heard of it, left the night before he was to be whipped, he went to the swamp in the cove or about 5 miles from where his master lived. He eluded the dogs for several weeks, escaped, got to Boston and no one to this day has any idea how he did it; but he did. "In the year of 1866 my father returned to Maryland bringing with him mother and my brothers and sister. He selected Annapolis for his future home, where he secured work as a waiter at the Naval Academy, he continued there for more than 20 years. In the meantime after 1866 or 1868, when schools were opened for colored people, I went to a school that was established for colored children and taught by white teacher until I was about 17 years old, then I too worked at the Naval Academy waiting on the midshipmen. In those days you could make extra money, sometimes making more than your wages. About 1896 or '97 I purchased a farm near Camp Parole containing 120 acres, upon which I have lived since, raising a variety of vegetables for which Anne Arundel County is noted. I have been a member of Asbury Methodist Episcopal Church, Annapolis, for more than 40 years. All of my children, 5 in number, have grown to be men and women, one living home with me, one in New York, two in Baltimore, and one working in Washington, D.C."

Maryland Sept. 27, 1937 Rogers ANNIE YOUNG HENSON, Ex-slave. Reference: Personal interview with Annie Young Henson, ex-slave, at African M.E. Home, 207 Aisquith St., Baltimore.

"I was born in Northumberland County, Virginia, 86 years ago. Daughter of Mina and Tom Miller. I had one brother Feelingchin and two sisters, Mary and Matilda. Owned by Doctor Pressley Nellum. "The farm was called Traveler's Rest. The farm so named because a man once on a dark, cold and dreary night stopped there and asked for something to eat and lodging for the night; both of which was given and welcomed by the wayfarer. "The house being very spacious with porches on each side, situated on a high hill, with trees on the lawn giving homes to the birds and shade to the master, mistress and their guests where they could hear the chant of the lark or the melodious voices of the slaves humming some familiar tunes that suited their taste, as they worked. "Nearby was the slave quarters and the log cabin, where we lived, built about 25 feet from the other quarter. Our cabin was separate and distinct from the others. It contained two rooms, one up and one down, with a window in each room. This cabin was about 25 feet from the kitchen of the manor house, where the cooking was done by the kitchen help for the master, mistress and their guests, and from which each slave received his or her weekly ration, about 20 pounds of food each. "The food consisted of beef, hog meat, and lamb or mutton and of the kind of vegetables that we raised on the farm. "My position was second nurse for the doctor's family, or one of the inner servants of the family, not one of the field hands. In my position my clothes were made better, and better quality than the others, all made and arranged to suit the mistress' taste. I got a few things of femine dainty that was discarded by the mistress, but no money nor did I have any to spend. During my life as a slave I was whipped only once, and that was for a lie that was told on me by the first nurse who was jealous of my looks. I slept in the mistress' room in a bed that we pushed under the mistress' in the day or after I arose. "Old Master had special dogs to hunt opossum, rabbit, coons and birds, and men to go with them on the hunt. When we seined, other slave owners would send some of their slaves to join ours and we then dividing the spoils of the catch. "We had 60 slaves on the plantation, each family housed in a cabin built by the slaves for Nellums to accommodate the families according to the number. For

clothes we had good clothes, as we raised sheep, we had our own wool, out of which we weaved our cloth, we called the cloth 'box and dice'. "In the winter the field slaves would shell corn, cut wood and thrash wheat and take care of the stock. We had our shoes made to order by the shoe maker. "My mistress was not as well off before she married the doctor as afterward. I was small or young during my slave days, I always heard my mistress married for money and social condition. She would tell us how she used to say before she was married, when she saw the doctor coming, 'here comes old Dr. Nellums'. Another friend she would say 'here comes cozen Auckney'. "We never had any overseers on the plantation, we had an old colored man by the name of Peter Taylor. His orders was law, if you wanted to please Mistress and Master, obey old Peter. "The farm was very large, the slaves worked from sunup to sundown, no one was harshly treated or punished. They were punished only when proven guilty of crime charged. "Our master never sold any slaves. We had a six-room house, where the slaves entertained and had them good times at nights and on holidays. We had no jail on the plantation. We were not taught to read or write, we were never told our age. "We went to the white church on Sunday, up in the slave gallery where the slaves worshipped sometimes. The gallery was overcrowded with ours and slaves from other plantations. My mistress told me that there was once an old colored man who attended, taking his seat up in the gallery directly over the pulpit, he had the habit of saying Amen. A member of the church said to him, 'John, if you don't stop hollowing Amen you can't come to church'; he got so full of the Holy Ghost he yelled out Amen upon a venture, the congregation was so tickled with him and at his antics that they told him to come when and as often as he wanted. "During my slave days only one slave ran away, he was my uncle, when the Yankees came to Virginia, he ran away with them. He was later captured by the sheriff and taken to the county jail. The Doctor went to the court house, after which we never heard nor saw my uncle afterwards. "I have seen and heard white-cappers, they whipped several colored men of other plantations, just prior to the soldiers drilling to go to war.

"I remember well the day that Dr. Nellum, just as if it were yesterday, that we went to the court house to be set free. Dr. Nellum walked in front, 65 of us behind him. When we got there the sheriff asked him if they were his slaves. The Dr. said they were, but not now, after the papers were signed we all went back to the plantation. Some stayed there, others went away. I came to Baltimore and I have never been back since. I think I was about 17 or 18 years old when I came away. I worked for Mr. Marshall, a flour merchant, who lived on South Charles Street, getting $6.00 per month. I have been told by both white and colored people of Virginia who knew Dr. Nellum, he lost his mind."

Maryland Sept. 29, 1937 Rogers REV. SILAS JACKSON, Ex-slave. Reference: Personal interview with Rev. Silas Jackson, ex-slave, at his home, 1630 N. Gilmor St., Baltimore.

"I was born at or near Ashbie's Gap in Virginia, either in the year of 1846 or 47. I do not know which, but I will say I am 90 years of age. My father's name was Sling and mother's Sarah Louis. They were purchased by my master from a slave trader in Richmond, Virginia. My father was a man of large stature and my mother was tall and stately. They originally came from the Eastern Shore of Maryland, I think from the Legg estate, beyond that I do not know. I had three brothers and two sisters. My brothers older than I, and my sisters younger. Their names were Silas, Carter, Rap or Raymond, I do not remember; my sisters were Jane and Susie, both of whom are living in Virginia now. Only one I have ever seen and he came north with General Sherman, he died in 1925. He was a Baptist minister like myself. "The only things I know about my grandparents were: My grandfather ran away through the aid of Harriet Tubman and went to Philadelphia and saved $350, and purchased my grandmother through the aid of a Quaker or an Episcopal minister, I do not know. I have on several occasions tried to trace this part of my family's past history, but without success.

"I was a large boy for my age, when I was nine years of age my task began and continued until 1864. You see I saw and I was a slave. "In Virginia where I was, they raised tobacco, wheat, corn and farm products. I have had a taste of all the work on the farm, besides of digging and clearing up new ground to increase the acreage to the farm. We all had task work to do men, women and boys. We began work on Monday and worked until Saturday. That day we were allowed to work for ourselves and to garden or to do extra work. When we could get work, or work on some one else's place, we got a pass from the overseer to go off the plantation, but to be back by nine o'clock on Saturday night or when cabin inspection was made. Some time we could earn as much as 50 cents a day, which we used to buy cakes, candies, or clothes. "On Saturday each slave was given 10 pounds corn meal, a quart of black strap, 6 pounds of fat back, 3 pounds of flour and vegetables, all of which were raised on the farm. All of the slaves hunted or those who wanted, hunted rabbits, opossums or fished. These were our choice food as we did not get anything special from the overseer. "Our food was cooked by our mothers or sisters and for those who were not married by the old women and men assigned for that work. "Each family was given 3 acres to raise their chickens or vegetables and if a man raised his own food he was given $10.00 at Christmas time extra, besides his presents. "In the summer or when warm weather came each slave was given something, the women, linsey goods or gingham clothes, the men overalls, muslin shirts, top and underclothes, two pair of shoes, and a straw hat to work in. In the cold weather, we wore woolen clothes, all made at the sewing cabin. "My master was named Tom Ashbie, a meaner man was never born in Virginia brutal, wicked and hard. He always carried a cowhide with him. If he saw anyone doing something that did not suit his taste, he would have the slave tied to a tree, man or woman, and then would cowhide the victim until he got tired, or sometimes, the slave would faint. "The Ashbie's home was a large stone mansion, with a porch on three sides. Wide halls in the center up and down stairs, numerous rooms and a stone kitchen built on the back connected with dining room.

"Mrs. Ashbie was kind and lovely to her slaves when Mr. Ashbie was out. The Ashbies did not have any children of their own, but they had boys and girls of his own sister and they were much like him, they had maids or private waiter for the young men if they wanted them. "I have heard it said by people in authority, Tom Ashbie owned 9000 acres of farm land besides of wood land. He was a large slave owner having more than 100 slaves on his farm. They were awakened by blowing of the horn before sunrise by the overseer, started work at sunrise and worked all day to sundown, with not time to go to the cabin for dinner, you carried your dinner with you. The slaves were driven at top speed and whipped at the snap of the finger, by the overseers, we had four overseers on the farm all hired white men. "I have seen men beaten until they dropped in their tracks or knocked over by clubs, women stripped down to their waist and cowhided. "I have heard it said that Tom Ashbie's father went to one of the cabins late at night, the slaves were having a secret prayer meeting. He heard one slave ask God to change the heart of his master and deliver him from slavery so that he may enjoy freedom. Before the next day the man disappeared, no one ever seeing him again; but after that down in the swamp at certain times of the moon, you could hear the man who prayed in the cabin praying. When old man Ashbie died, just before he died he told the white Baptist minister, that he had killed Zeek for praying and that he was going to hell. "There was a stone building on the farm, it is there today. I saw it this summer while visiting in Virginia. The old jail, it is now used as a garage. Downstairs there were two rooms, one where some of the whipping was done, and the other used by the overseer. Upstairs was used for women and girls. The iron bars have coroded, but you can see where they were. I have never seen slaves sold on the farm, but I have seen them taken away, and brought there. Several times I have seen slaves chained taken away and chained when they came. "No one on the place was taught to read or write. On Sunday the slaves who wanted to worship would gather at one of the large cabins with one of the overseers present and have their church. After which the overseer would talk. When communion was given the overseer was paid for staying there with half of the collection taken up, some time he would get 25. No one could read the Bible. Sandy Jasper, Mr. Ashbie's coachman was the preacher, he would go to the white Baptist church on Sunday with family and would be better informed because he heard the white preacher.

"Twice each year, after harvest and after New Year's, the slaves would have their protracted meeting or their revival and after each closing they would baptize in the creek, sometimes in the winter they would break the ice singing Going to the Water or some other hymn of that nature. And at each funeral, the Ashbies would attend the service conducted in the cabin there the deceased was, from there taken to the slave graveyard. A lot dedicated for that purpose, situated about 3/4 of a mile from cabins near a hill. "There were a number of slaves on our plantation who ran away, some were captured and sold to a Georgia trader, others who were never captured. To intimidate the slaves, the overseers were connected with the patrollers, not only to watch our slaves, but sometimes for the rewards for other slaves who had run away from other plantations. This feature caused a great deal of trouble between the whites and blacks. In 1858 two white men were murdered near Warrenton on the road by colored people, it was never known whether by free people or slaves. "When work was done the slaves retired to their cabins, some played games, others cooked or rested or did what they wanted. We did not work on Saturdays unless harvest times, then Saturdays were days of work. At other times, on Saturdays you were at leisure to do what you wanted. On Christmas day Mr. Ashbie would call all the slaves together, give them presents, money, after which they spent the day as they liked. On New Year's day we all were scared, that was the time for selling, buying and trading slaves. We did not know who was to go or come. "I do not remember of playing any particular game, my sport was fishing. You see I do not believe in ghost stories nor voodooism, I have nothing to say. We boys used to take the horns of a dead cow or bull, cut the end off of it, we could blow it, some having different notes. We could tell who was blowing and from what plantation. "When a slave took sick she or he would have to depend on herbs, salves or other remedies prepared by someone who knew the medicinal value. When a valuable hand took sick one of the overseers would go to Upper Ville for a doctor."

Maryland [--]-20-37 Rogers JAMES CALHART JAMES, Ex-slave. Reference: Personal interview with James Calhart James, ex-slave, at his home, 2460 Druid Hill Ave., Baltimore.

"My father's name was Franklin Pearce Randolph of Virginia, a descendant of the Randolphs of Virginia who migrated to South Carolina and located near Fort Sumter, the fort that was surrendered to the Confederates in 1851 or the beginning of the Civil War. My mother's name was Lottie Virginia James, daughter of an Indian and a slave woman, born on the Rapidan River in Virginia about 1823 or 24, I do not know which; she was a woman of fine features and very light in complexion with beautiful, long black hair. She was purchased by her master and taken to South Carolina when about 15 years old. She was the private maid of Mrs. Randolph until she died and then continued as housekeeper for her master, while there and in that capacity I was born on the Randolph's plantation August 23, 1846. I was a half brother to the children of the Randolphs, four in number. After I was born mother and I lived in the servants' quarters of the big house enjoying many pleasures that the other slaves did not: eating and sleeping in the big house, playing and associating with my half-brothers and sisters. "As for my ancestors I have no recollection of them, the history of the Randolphs in Virginia is my background. "My father told mother when I became of age, he was going to free me, send me north to be educated, but instead I was emancipated. During my slave days my father gave me money and good clothes to wear. I bought toys and games. "My clothes were good both winter and summer and according to the weather. "My master was my father; he was kind to me but hard on the field hands who worked in the rice fields. My mistress died before I was born. There were 3 girls and one boy, they treated me fairly goodat first or when I was small or until they realised their father was my father, then they hated me. We lived in a large white frame house containing about 15 rooms with every luxury of that day, my father being very rich.

"I have heard the Randolph plantation contained about 4000 acres and about 300 slaves. We had white overseers on the plantation, they worked hard producing rice on a very large scale, and late and early. I know they were severely punished, especially for not producing the amount of work assigned them or for things that the overseers thought they should be punished for. "We had a jail over the rice barn where the slaves were confined, especially on Sundays, as punishment for things done during the week. "I could read and write when I was 12 years old. I was taught by. the teacher who was the governess for the Randolph children. Mother could also read and write. There was no church on the plantation; the slaves attended church on the next plantation, where the owner had a large slave church, he was a Baptist preacher, I attended the white church with the Randolph children. I was generally known and called Jim Randolph. I was baptised by the white Baptist minister and christened by a Methodist minister. "There was little trouble between the white and blacks, you see I was one of the children of the house, I never came in contact much with other slaves. I was told that the slaves had a drink that was made of corn and rice which they drank. The overseers sometimes themselves drank it very freely. On holidays and Sundays the slaves had their times, and I never knew any difference as I was treated well by my father and did not associate with the other slaves. "In the year of 1865, I left South Carolina, went to Washington, entered Howard University 1868, graduated in 1873, taught schools in Virginia, North Carolina and Maryland, retired 1910. Since then I have been connected with A.M.E. educational board. Now I am home with my granddaughter, a life well spent. "One of the songs sung by the slaves on the plantation I can remember a part of it. They sang it with great feeling of happiness---Oh where shall we go when de great day comes An' de blowing of de trumpets and de bangins of de drums When General Sherman comes. No more rice and cotton fields We will hear no more crying Old master will be sighing.

"I can't remember the tune, people sang it according to their own tune."

Maryland Sept. 23, 1937 Rogers MARY MORIAH ANNE SUSANNA JAMES, Ex-slave. Reference: Personal interview with Mary James, ex-slave, Sept. 23, 1937, at her home, 618 Haw St., Baltimore, Md.

"My father's name was Caleb Harris James, and my mother's name was Mary Moriah. Both of them were owned by Silas Thornton Randorph, a distant relative of Patrick Henry. I have seen the picture of Patrick Henry many a time in the home place on the library wall. I had three sisters and two brothers. Two of my sisters were sold to a slave dealer from Georgia, one died in 1870. One brother ran away and the other joined the Union Army; he died in the Soldiers' Home in Washington in 1932 at the age of 84. "How let me ask you, who told you about me? I knew that a stranger was coming, my nose has been itching for several days. How about my home life in Virginia, we lived on the James River in Virginia, on a farm containing more than 8,000 acres, fronting 3-1/2 miles on the river, with a landing where boats used to come to load tobacco and unload goods for the farm. "The quarters where we lived on the plantation called Randolph Manor were built like horse stables that you see on race tracks; they were 1-1/2 story high, about 25 feet wide, and about 75 feet long, with windows in the sides of the roofs. A long shelter on the front and at the rear. In front, people would have benches to sit on, and on the back were nails to hang pots and pans. Each family would have rooms according to the size of the family. There were 8 such houses, 6 for families and one for the girls and the other for the boys. In the quarters we had furniture made by the overseer and colored carpenters; they would make the tables, benches and beds for everybody. Our beds were ticking filled with straw and covers made of anything we could get. "I have a faint recollection of my grandparents. My grandfather was sold to a man in South Carolina, to work in the rice field. Grandmother drowned herself in the river when she heard that grand-pap was going away. I was told that grandpap was sold because he got religious and prayed that God would set him and grandma free.

"When I was ten years old I was put to work on the farm with other children, picking weeds, stone up and tobacco worms and to do other work. We all got new shoes for Christmas, a dress and $2.50 for Christmas or suits of clothes. We spent our money at Mr. Randorph's store for things that we wanted, but was punished if the money was spent at the county seat at other stores. "We were allowed fat meat, corn meal, black molasses and vegetables, corn and grain to roast for coffee. Mother cooked my food after stopping work on the farm for the day, I never ate possum. We would catch rabbits in guns or traps and as we lived on the rivers, we ate any kind of fish we caught. The men and everybody would go fishing after work. Each family had a garden, we raised what we wanted. "As near as I can recall, we had about 150 sheep on the farm, producing our own wool. The old women weaved clothes; we had woolen clothes in the winter and cotton clothes in the summer. On Sunday we wore the clothes given to us at Christmas time and shoes likewise. "I was married on the farm 1863 and married my same husband by a Baptist preacher in 1870 as I was told I had not been legally married. I was married in the dress given to me at Christmas of 1862. I did not get one in 1863. "Old Silas Randolph was a mean man to his slaves, especially when drunk. He and the overseer would always be together, each of whom carried a whip, and upon the least provocation would whip his slaves. My mistress was not as mean as my master, but she was mean There was only one son in the Randolph family. He went to a military school somewhere in Virginia. I don't know the name. He was captured by the Union soldiers. I never saw him until after the war, when he came home with one arm. "The overseer lived on the farm. He was the brother of Mrs. Randolph. He would whip men and women and children if he thought they were not working fast. "The plantation house was a large brick house over-looking the river from a hill, a porch on three sides, two-stories and attic. In the attic slept the house servants and coachman. We did not come in contact with the white people very much. Our place was away from the village. "There were 8,000 acres to the plantation, with more than 150 slaves on it. I do not know the time slaves woke up, but everybody was at work at sunrise and

worked to sundown. The slaves were whipped for not working fast or anything that suited the fancy of the master or overseer. "I have seen slaves sold on the farm and I have seen slaves brought to the farm. The slaves were brought up the river in boats and unloaded at the landing, some crying and some seem to be happy. "No one was taught to read or write. There was no church on the farm. No one was allowed to read the Bible or anything else. "I have heard it said that the Randolph's lost more slaves by running away than anyone in the county. The patrollers were many in the county; they would whip any colored person caught off the place after night. Whenever a man wanted to run away he would go with someone else, either from the farm or from some other farm, hiding in the swamps or along the river, making their way to some place where they thought would be safe, sometimes hiding on trains leaving Virginia. "The slaves, after going to their quarters, cooked, rested or did what they wanted. Saturdays was no different from Monday. "On Christmas morning all the slaves would go up to the porch, get the $2.50, shoes and clothes, go back to the cabins and do what they wanted. "On New Year's Day everybody was scared as that was the day that slaves were taken away or brought to the farm. "You have asked about stories, I will tell you one I know. It is true. "During the war one day some Union soldiers came to the farm looking for Rebels. There were a number of them in the woods near the landing; they had come across the river in boats. At night while the Union soldiers were at the landing, they were fired on by the Rebels. The Union soldiers went after them, killed ten, caught I think six and some were drowned in the river. Among the six was the overseer, and from that night people have heard shooting and seen soldiers. One night many years after the Civil War, while visiting a friend who now lives within 500 feet from the landing where the fighting took place, there appeared some soldiers carrying a man out of the woods whom I recognized as being the overseer. He had been seen hundreds of times by other people. White people will tell you the same thing. I will tell you for sure this is true. "You must excuse me I wanted to see some friends this evening."

Maryland 9/14/37 Guthrie PHILLIP JOHNSON, An Ex-Slave. Ref: Phillip Johnson, R.F.D. Poolesville, Md.

The subject of this sketch is a pure blooded Negro, whose kinky hair is now white, likewise his scraggy beard. He is of medium size and somewhat stooped with age, but still active enough to plant and tend a patch of corn and the chores about his little place at Sugarlands. His home is a small cabin with one or two rooms upstairs and three down, including the kitchen which is a leanto. The cabin is in great disrepair. Phillip John is above the average in intelligence, has some education and is quite well versed in the Holy Scriptures, having been for many years a Methodist preacher among his people. He uses fairly good English and freely talks in answer to questions. Without giving the questions put to him by this writer, his remarks given in the first person and as near his own idiom are as follows:

"I'll be ninety years old next December. I dunno the day. My Missis had the colored folks ages written in a book but it was destroyed when the Confederate soldiers came through. But she had a son born two or three months younger than me and she remember that I was born in December, 1847, but she had forgot the day of the month. "I was born down on the river bottom about four miles below Edwards' Ferry, on the Eight Mile Level, between Edwards' Ferry and Seneca. I belonged to ole Doctah White. He owned a lot o' lan down on de bottom. I dunno his first name. Everybody called him Doctah White. Yes, he was related to Doctah Elijah White. All the Whites in Montgomery County is related. Yes sah, Doctah White was good to his slaves. Yes sah, he had many slaves. I dunno how many. My Missis took me away from de bottom when I was a little boy,

'cause de overseer he was so cruel to me. Yes sah he was mean. I promised him a killin if ever I got big enough. "We all liked the Missis. Everybody in dem days used to ride horseback. She would come ridin her horse down to de bottom with a great big basket of biscuits. We thought they were fine. We all glad to see de Missis a comin. We always had plenty to eat, such as it was. We had coarse food but there was plenty of it. "The white folks made our clothes for us. They made linsey for the woman and woolen cloth for de men. They gave clothes sufficient to keep em warm. The men had wool clothes with brass buttons that had shanks on em. They looked good when they were new. They had better clothes then than most of us have now. "They raised mostly corn an oats an wheat down on de river bottom in those days. They didn't raise tobacco. But I've heard say that they used to raise it long before I was born. They cut grain with cradles in dem days. They had a lot 'o men and would slay a lot 'o wheat in a day. It was pretty work to see four or five cradlers in a field and others following them raking the wheat in bunches and others following binding them in bundles. The first reapers that came were called Dorsey reapers. They cut the grain and bunched it. It was then bound by hand. "When my Missis took me away from the river bottom I lived in Poolesville where the Kohlhoss home and garage is. I worked around the house and garden. I remember when the Yankee and Confederate soldiers both came to Poolesville. Capn Sam White (son of the doctor) he join the Confederate in Virginia. He come home and say he goin to take me along back with him for to serve him. But the Yankees came and he left very sudden and leave me behind. I was glad I didn't have to go with him. I saw all that fightin around Poolesville. I used to like to watch em fightin. I saw a Yankee soldier shoot a Confederate and kill him. He raised his gun twice to shoot but he kept dodgin around the house an he didn' want to shoot when he might hit someone else. When he ran from the house he shot him. "Yes sah, them Confederates done more things around here than the Yankees did. I remember once during the war they came to town. It was Sunday morning an I was sittin in the gallery of the ole brick Methodist church. One of them came to de door and he pointed his pistol right at that preacher's head. The gallery had an outside stairs then. I ran to de door to go down de stairs but there was another un there pointing his gun and they say don't nobody leave dis

building. The others they was a cleanin up all the hosses and wagons round the church. The one who was guarding de stairs, he kept a lookin to see if dey was done cleaning up de hosses, and when he wasn't watching I slip half way down de stairs, an when he turn his back I jump down and run. When he looks he jus laugh. "My father he lived to be eighty nine. He died right here in this house and he's buried over by the church. His name was Sam. They called my mother Willie Ann. She died when I was small. I had three brothers and one sister. My father married again and had seven or eight other children. "I've had eleven children; five livin, six dead. I've been preaching for forty years and I have seen many souls saved. I don't preach regular anymore but once in a while I do. I have preached in all these little churches around here. I preached six years at Sugar Loaf Mountain. The presidin elder he wants me to go there. The man that had left there jus tore that church up. I went up there one Sunday and I didn't see anything that I could do. I think I'm not able for this. I said they needs a more experienced preacher than me. But the presidin elder keeps after me to go there and I says, well, I go for one year. Next thing it was the same thing. I stays on another year and so on for six years. When I left there that church was in pretty good shape. "I think preaching the gospel is the greatest work in the world. But folks don't seem to take the interest in church that they used to."

Maryland Sept. 30, 1937 Rogers GEORGE JONES, Ex-slave. Reference: Personal interview with George Jones, Ex-slave, at African M.E. Home, 207 Aisquith St., Baltimore.

"I was born in Frederick County, Maryland, 84 years ago or 1853. My father's name was Henry and mother's Jane; brothers Dave, Joe, Henry, John and sisters

Annie and Josephine. I know my father and mother were slaves, but I do not recall to whom they belonged. I remember my grandparents. "My father used to tell me how he would hide in the hay stacks at night, because he was whipped and treated badly by his master who was rough and hard-boiled on his slaves. Many a time the owner of the slaves and farm would come to the cabins late at night to catch the slaves in their dingy little hovels, which were constructed in cabin fashion and of stone and logs with their typical windows and rooms of one room up and one down with a window in each, the fireplaces built to heat and cook for occupants. "The farm was like all other farms in Frederick County, raising grain, such as corn, wheat and fruit and on which work was seasonable, depending upon the weather, some seasons producing more and some less. When the season was good for the crop and crops plentiful, we had a little money as the plantation owner gave us some to spend. "When hunting came, especially in the fall and winter, the weather was cold, I have often heard say father speak of rabbit, opossum and coon hunting and his dogs. You know in Frederick County there are plenty of woods, streams and places to hunt, giving homes and hiding places for such game. "We dressed to meet the weather condition and wore shoes to suit rough traveling through woods and up and down the hills of the country. "In my boyhood days, my father never spoke much of my master, only in the term I have expressed before, or the children, church, the poor white people in the neighborhood or the farm, their mode of living, social condition. I will say this in conclusion, the white people of Frederick County as a whole were kind towards the colored people and are today, very little race friction one way or the other."

Ellen B. Warfield May 18, 1937 ALICE LEWIS.

(Alice Lewis, ex-slave, 84, years old, in charge of sewing-room at Provident Hospital (Negro), Baltimore. Tall, slender, erect, her head crowned by abundant snow white wool, with a fine carriage and an air of poise mud self respect good to behold, Alice belies her 84 years.) "Yes'm, I was born in slavery, I don't look it, but I was! Way down in Wilkes County, Georgia, nigh to a little town named Washington which ain't so far from Augusta. My pappy, he belong to the Alexanders, and my mammy, she belong to the Wakefiel' plantation and we all live with the Wakefiel's. No ma'am, none of the Wakefiel' niggers ever run away. They was too well off! They knew who they friends was! My white folkses was good to their niggers! Them was the days when we had good food and it didn't cost nothing chickens and hogs and garden truck. Saturdays was the day we got our 'lowance for the week, and lemme tell you, they didn't stint us none. The best in the land was what we had, jest what the white folkses had. "Clothes? yes'm. We had two suits of clothes, a winter suit and a summer suit and two pairs of shoes, a winter pair and a summer pair. Yes'm, my mammy, she spin the cotton, yes'm picked right on the plantation, yes'm, cotton picking was fun, believe me! As I was saying, Mammy she spin and she wears the cloth, and she cut it out and she make our clothes. That's where I git my taste to sew, I reckon. When I first come to Baltimore, I done dressmaking, 'deed I did. I sewed for the best fam'lies in this yere town. I sewed for the Howards and the Slingluffs and the Jenkinses. Jest the other day, I met Miss C'milla down town and she say. 'Alice, ain' this you? and I say, 'Law me, Miss C'milla', and 'she say, 'Alice, why don' you come to see Mother? She ain' been so wellshe love to see you....' "Well, as I was a saying, we didn't work so hard, them days. We got up early, 'cause the fires had to be lighted to make the house warm for the white folks, but in them days, dinner was in the middle of the daythe quality had theirs at twelve o'clockand they had a light supper at five and when we was through, we was through, and free to go the quarters and set around and smoke a pipe and rest. "Yes'm they taught us to read and write. Sunday afternoons, my young mistresses used to teach the pickaninnies to read the Bible. Yes'm we was free to go to see the niggers on other plantations but we had to have a pass an' we was checked in an' out. No'm, I ain't never seen no slaves sold, nor none in chains, and I ain't never seen no Ku Kluxers.

"I live with the Wakefiel's till I was 'leven and then Marse Wakefiel' give me to my young mistress when she married and went to North Carolina to live. And 'twas in North Carolina that I seed Sherman, 'deed I did! I seed Sherman and his sojers, gathering up all the hogs and all the hosses, and all the cows and all the little cullud chillen. Them was drefful days! These is drefful days, too. Old man Satan, he sure am on earth now. "Yes'm, I believes in ghos'ses. I ain't never seed 'em but I is feel 'em. I live once in a house where a man was killed. I lie in my bed and they close in on me! No'm, I ain't afraid. The landlord say when I move out, 'you is stay there longer than anybody I ever had.' 'Nother house I live in (this was in North Carolina too), it had been a gamblin' house and it had hants. On rainy nights, I'd lie awake and hear "drip, drip ... drip, drip...." What was that? Why, that was the blood a dripping ... Why on rainy night? Why, on rainy nights, the blood gets a little fresh...!"

Maryland Sept. 4, 1937 Rogers PERRY LEWIS, Ex-slave. Reference: Personal interview with Perry Lewis, ex-slave, at his home, 1124 E. Lexington St., Baltimore.

"I was born on Kent Island, Md. about 86 years ago. My father's name was Henry and mother's Louise. I had one brother John, who was killed in the Civil War at the Deep Bottom, one sister as I can remember. My father was a freeman and my mother a slave, owned by Thomas Tolson, who owned a small farm on which I was born in a log cabin, with two rooms, one up and one down. "As you know the mother was the owner of the children that she brought into the world. Mother being a slave made me a slave. She cooked and worked on the farm, ate whatever was in the farmhouse and did her share of work to keep and maintain the Tolsons. They being poor, not having a large place or a number of slaves to increase their wealth, made them little above the free

colored people and with no knowledge, they could not teach me or any one else to read. "You know the Eastern Shore of Maryland was in the most productive slave territory and where farming was done on a large scale; and in that part of Maryland where there were many poor people and many of whom were employed as overseers, you naturally heard of patrollers and we had them and many of them. I have heard that patrollers were on Kent Island and the colored people would go out in the country on the roads, create a disturbance to attract the patrollers' attention. They would tie ropes and grape vines across the roads, so when the patrollers would come to the scene of the disturbance on horseback and at full tilt, they would be throwing those who would come in contact with the rope or vine off the horse; sometimes badly injuring the riders. This would create hatred between the slaves, the free people, the patrollers and other white people who were concerned. "In my childhood days I played marbles, this was the only game I remember playing. As I was on a small farm, we did not come in contact much with other children, and heard no children's songs. I therefore do not recall the songs we sang. "I do not remember being sick but I have heard mother say, when she or her children were sick, the white doctor who attended the Tolsons treated us and the only herbs I can recall were life-everlasting boneset and woodditney, from each of which a tea could be made. "This is about all I can recall."

Maryland Sept. 7, 1937 Rogers RICHARD MACKS, Ex-slave. Reference: Personal interview with Richard Macks, ex-slave, at his home, 541 W. Biddle St., Baltimore.

"I was born in Charles County in Southern Maryland in the year of 1844. My father's name was William (Bill) and Mother's Harriet Mack, both of whom were born and reared in Charles Countythe county that James Wilkes Booth took refuge in after the assassination of President Lincoln in 1865. I had one sister named Jenny and no brothers: let me say right here it was God's blessing I did not. Near Bryantown, a county center prior to the Civil War as a market for tobacco, grain and market for slaves. "In Bryantown there were several stores, two or three taverns or inns which were well known in their days for their hospitality to their guests and arrangements to house slaves. There were two inns both of which had long sheds, strongly built with cells downstairs for men and a large room above for women. At night the slave traders would bring their charges to the inns, pay for their meals, which were served on a long table in the shed, then afterwards, they were locked up for the night. "I lived with my mother, father and sister in a log cabin built of log and mud, having two rooms; one with a dirt floor and the other above, each room having two windows, but no glass. On a large farm or plantation owned by an old maid by the name of Sally McPherson on McPherson Farm. "As a small boy and later on, until I was emancipated, I worked on the farm doing farm work, principally in the tobacco fields and in the woods cutting timber and firewood. I slept on a home-made bed or bunk, while my mother and sister slept in a bed made by father on which they had a mattress made by themselves and filled with straw, while dad slept on a bench beside the bed and that he used in the day as a work bench, mending shoes for the slaves and others. I have seen mother going to the fields each day like other slaves to do her part of the farming. I being considered as one of the household employees, my work was both in the field and around the stable, giving me an opportunity to meet people some of whom gave me a few pennies. By this method I earned some money which I gave to my mother. I once found a gold dollar, that was the first dollar I ever had in my life. "We had nothing to eat but corn bread baked in ashes, fat back and vegetables raised on the farm; no ham or any other choice meats; and fish we caught out of the creeks and streams. "My father had some very fine dogs; we hunted coons, rabbits and opossum. Our best dog was named Ruler, he would take your hat off. If my father said: 'Ruler, take his hat off!', he would jump up and grab your hat.

"We had a section of the farm that the slaves were allowed to farm for themselves, my mistress would let them raise extra food for their own use at nights. My father was the colored overseer, he had charge of the entire plantation and continued until he was too old to work, then mother's brother took it over, his name was Caleb. "When I was a boy, I saw slaves going through and to Bryansville town. Some would be chained, some handcuffed, and others not. These slaves were bought up from time to time to be auctioned off or sold at Bryantown, to go to other farms, in Maryland, or shipped south. "The slave traders would buy young and able farm men and well-developed young girls with fine physiques to barter and sell. They would bring them to the taverns where there would be the buyers and traders, display them and offer them for sale. At one of these gatherings a colored girl, a mulatto of fine stature and good looks, was put on sale. She was of high spirits and determined disposition. At night she was taken by the trader to his room to satisfy his bestial nature. She could not be coerced or forced by him [TR: 'by him' lined out] so she was attacked by him. In the struggle she grabbed a knife and with it, she sterilized[HW:?] him and from the result of injury he died the next day. She was charged with murder. Gen. Butler, hearing of it, sent troops to Charles County to protect her, they brought her to Baltimore, later she was taken to Washington where she was set free. She married a Government employe, reared a family of 3 children, one is a doctor practicing medicine in Baltimore and the other a retired school teacher, you know him well if I were to tell you who the doctor is. This attack was the result of being goodlooking, for which many a poor girl in Charles County paid the price. There are several cases I could mention, but they are distasteful to me. "A certain slave would not permit this owner to whip him, who with overseer and several others overpowered the slave, tied him, put him across a hogshead and whipped him severely for three mornings in succession. Some one notified the magistrate at Bryantown of the brutality. He interfered in the treatment of this slave, threatening punishment. He was untied, he ran away, was caught by the constable, returned to his owner, melted sealing wax was poured over his back on the wounds inflicted by him, when whipping, the slave ran away again and never was caught. "There was a doctor in the neighborhood who bought a girl and installed her on the place for his own use, his wife hearing of it severely beat her. One day her little child was playing in the yard. It fell head down in a post hole filled with

water and drowned. His wife left him; afterward she said it was an affliction put on her husband for his sins. "During hot weather we wore thin woolen clothes, the material being made on the farm from the wool of our sheep, in the winter we wore thicker clothes made on the farm by slaves, and for shoes our measures were taken of each slave with a stick, they were brought to Baltimore by the old mistress at the beginning of each season, if she or the one who did the measuring got the shoe too short or too small you had to wear it or go barefooted. "We were never taught to read or write by white people. "We had to go to the white church, sit in the rear, many times on the floor or stand up. We had a colored preacher, he would walk 10 miles, then walk back. I was not a member of church. We had no baptising, we were christened by the white preacher. "We had a graveyard on the place. Whites were buried inside of railing and the slaves on the outside. The members of the white family had tombstones, the colored had headstones and cedar post to show where they were buried. "In Charles County and in fact all of Southern Maryland tobacco was raised on a large scale. Men, women and children had to work hard to produce the required crops. The slaves did the work and they were driven at full speed sometimes by the owners and others by both owner and overseers. The slaves would run away from the farms whenever they had a chance, some were returned and others getting away. This made it very profitable to white men and constables to capture the runaways. This caused trouble between the colored people and whites, especially the free people, as some of them would be taken for slaves. I had heard of several killings resulting from fights at night. "One time a slave ran away and was seen by a colored man, who was hunting, sitting on a log eating some food late in the night. He had a corn knife with him. When his master attempted to hit him with a whip, he retaliated with the knife, splitting the man's breast open, from which he died. The slave escaped and was never captured. The white cappers or patrollers in all of the counties of Southern Maryland scoured the swamps, rivers and fields without success. "Let me explain to you very plain without prejudice one way or the other, I have had many opportunities, a chance to watch white men and women in my long career, colored women have many hard battles to fight to protect themselves from assault by employers, white male servants or by white men,

many times not being able to protect, in fear of losing their positions. Then on the other hand they were subjected to many impositions by the women of the household through woman's jealousy. "I remember well when President Buchanan was elected, I was a large boy. I came to Baltimore when General Grant was elected, worked in a livery stable for three years, three years with Dr. Owens as a waiter and coachman, 3 years with Mr. Thomas Winanson Baltimore Street as a butler, 3 years with Mr. Oscar Stillman of Boston, then 11 years with Mr. Robert Garrett on Mt. Vernon Place as head butler, after which I entered the catering business and continued until about twelve years ago. In my career I have had the opportunity to come in contact with the best white people and the most cultured class in Maryland and those visiting Baltimore. This class is about gone, now we have a new group, lacking the refinement, the culture and taste of those that have gone by. "When I was a small boy I used to run races with other boys, play marbles and have jumping contests. "At nights the slaves would go from one cabin to the other, talk, dance or play the fiddle or sing. Christmas everybody had holidays, our mistress never gave presents. Saturdays were half-day holidays unless planting and harvest times, then we worked all day. "When the slaves took sick or some woman gave birth to a child, herbs, salves, home liniments were used or a midwife or old mama was the attendant, unless severe sickness Miss McPherson would send for the white doctor, that was very seldom."

Maryland Dec. 21, 1937 Rogers TOM RANDALL, Ex-slave. Reference: Personal interview with Tom Randall, at his home, Oella, Md.

"I was born in Ellicott City, Howard County, Maryland, in 1856, in a shack on a small street now known as New Cut Roadthe name then, I do not know. My mother's name was Julia Bacon. Why my name was Randall I do not know, but possibly a man by the name of Randall was my father. I have never known nor seen my father. Mother was the cook at the Howard House; she was permitted to keep me with her. When I could remember things, I remember eating out of the skillets, pots and pans, after she had fried chicken, game or baked in them, always leaving something for me. When I grew larger and older I can recall how I used to carry wood in the kitchen, empty the rinds of potatoes, the leaves of cabbages and the leaves and tops of other plants. "There was a colored man by the name of Joe Nick, called Old Nick by a great many white people of me city. Joe was owned by Rueben Rogers, a lawyer and farmer of Howard County. The farm was situated about 2-1/2 miles on a road that is the extension of Main Street, the leading street of Ellicott City. They never called me anything but Tomy or Randy, other people told me that Thomas Randall, a merchant of Ellicott City, was my father. "Mother was owned by a man by the name of O'Brien, a saloon or tavern keeper of the town. He conducted a saloon in Ellicott City for a long time until he became manager, or operator, of the Howard House of Ellicott City, a larger hotel and tavern in the city. Mother was a fine cook, especially of fowl and game. The Howard House was the gathering place of the formers, lawyers and business men of Howard and Frederick Counties and people of Baltimore who had business in the courts of Howard County and people of western Maryland on their way to Baltimore. "Joe could read and write and was a good mechanic and wheelright. These accomplishments made him very valuable to Rogers' farm, as wagons, buggies, carriages, plows and other vehicles and tools had to be made and repaired. "When I was about eight or nine years old Joe ran away, everybody saying to join the Union Army. Joe Nick drove a pair of horses, hitched to a covered wagon, to Ellicott City. The horses were found, but no Nick, Rogers offered a reward of $100.00 for the return of Nick. This offer drew to Ellicott City a number of people who had bloodhounds that were trained to hunt Negroes some coming from Anne Arundel, Baltimore, Howard and counties of southern Maryland, each owner priding his pack as being the best pack in the town. They all stopped at the Howard House, naturally drinking, treating their friends and each other, they all discussed among themselves the reward and their packs of hounds, each one saying that his pack was the best. This boasting was backed

by cash. Some cash, plus the reward on their hounds. In the meantime Old Joe was thinking, not boasting, but was riding the rail. "Old Joe left Ellicott City on a freight train, going west, which he hopped when it was stalled on the Baltimore and Ohio railroad a short distance from the railroad station at Ellicott City. Old Joe could not leave on the passenger trains, as no Negro would be allowed on the trains unless he had a pass signed by his master or a free Negro, and had his papers. "At dawn the hunters left the Howard House with the packs, accompanied by many friends and people who joined up for the sport of the chase. They went to Rogers' farm where the dogs were taken in packs to Nick's quarters so they could get the odor and scent of Nick. They had a twofold purpose, one to get the natural scent, the other was, if Old Nick had run away, he might come back at night to get some personal belongings, in that way the direction he had taken would be indicated by the scent and the hounds would soon track him down. The hounds were unleashed, each hunter going in a different direction without result. Then they circled the farm, some going 5 miles beyond the farm without result. After they had hunted all day they returned to the Howard House where they regaled themselves in pleasures of the hotel for the evening. "In June of 1865 Old Nick returned to Ellicott City dressed in a uniform of blue, showing that he had joined the Federal Army. Mr. Rueben Rogers upon seeing him had him arrested, charging him with being a fugitive slave. He was confined in the jail there and held until the U.S. Marshal of Baltimore released him, arresting Rogers and bringing him to Baltimore City where he was reprimanded by the Federal Judge. This story is well known by the older people of Howard County and traditionally known by the younger generation of Ellicott City, and is called 'Old Nick: Rogers' lemon.'"

Maryland Sept. 28, 1937 Stansbury DENNIS SIMMS, Ex-slave. Reference: Personal interview with Dennis Simms, ex-slave, September 19, 1937, at his home, 629 Mosher St., Baltimore.

Born on a tobacco plantation at Contee, Prince Georges County, Maryland, June 17, 1841, Dennis Simms, Negro ex-slave, 628 Mosher Street, Baltimore, Maryland, is still working and expects to live to be a hundred years old. He has one brother living, George Simms, of South River, Maryland, who was born July 18, 1849. Both of them were born on the Contee tobacco plantation, owned by Richard and Charles Contee, whose forbears were early settlers in the State. Simms always carries a rabbit's foot, to which he attributes his good health and long life. He has been married four times since he gained his freedom. His fourth wife, Eliza Simms, 67 years old, is now in the Providence Hospital, suffering from a broken hip she received in a fall. The aged Negro recalls many interesting and exciting incidents of slavery days. More than a hundred slaves worked on the plantation, some continuing to work for the Contee brothers when they were set free. It was a pretty hard and cruel life for the darkeys, declares the Negro. Describing the general conditions of Maryland slaves, he said: "We would work from sunrise to sunset every day except Sundays and on New Year's Day. Christmas made little difference at Contee, except that we were given extra rations of food then. We had to toe the mark or be flogged with a rawhide whip, and almost every day there was from two to ten thrashings given on the plantations to disobedient Negro slaves. "When we behaved we were not whipped, but the overseer kept a pretty close eye on us. We all hated what they called the 'nine ninety-nine', usually a flogging until fell over unconscious or begged for mercy. We stuck pretty close to the cabins after dark, for if we were caught roaming about we would be unmercifully whipped. If a slave was caught beyond the limits of the plantation where he was employed, without the company of a white person or without written permit of his master, any person who apprehended him was permitted to give him 20 lashes across the bare back. "If a slave went on another plantation without a written permit from his master, on lawful business, the owner of the plantation would usually give the offender 10 lashes. We were never allowed to congregate after work, never went to church, and could not read or write for we were kept in ignorance. We were very unhappy.

"Sometimes Negro slave runaways who were apprehended by the patrollers, who kept a constant watch for escaped slaves, besides being flogged, would be branded with a hot iron on the cheek with the letter 'R'." Simms claimed he knew two slaves so branded. Simms asserted that even as late as 1856 the Constitution of Maryland enacted that a Negro convicted of murder should have his right hand cut off, should be hanged in the usual manner, the head severed from the body, divided into four quarters and set up in the most public places of the county where the act was committed. He said that the slaves pretty well knew about this barbarous Maryland law, and that he even heard of dismemberments for atrocious crimes of Negroes in Maryland. "We lived in rudely constructed log houses, one story in heighth, with huge stone chimneys, and slept on beds of straw. Slaves were pretty tired after their long day's work in the field. Sometimes we would, unbeknown to our master, assemble in a cabin and sing songs and spirituals. Our favorite spirituals were Bringin' in de sheaves, De Stars am shinin' for us all, Hear de Angels callin', and The Debil has no place here. The singing was usually to the accompaniment of a Jew's harp and fiddle, or banjo. In summer the slaves went without shoes and wore three-quarter checkered baggy pants, some wearing only a long shirt to cover their body. We wore ox-hide shoes, much too large. In winter time the shoes were stuffed with paper to keep out the cold. We called them 'Program' shoes. We had no money to spend, in fact did not know the value of money. "Our food consisted of bread, hominy, black strap molasses and a red herring a day. Sometimes, by special permission from our master or overseer, we would go hunting and catch a coon or possum and a pot pie would be a real treat. "We all thought of running off to Canada or to Washington, but feared the patrollers. As a rule most slaves were lazy." Simms' work at Contee was to saddle the horses, cut wood, and make fires and sometimes work in the field. He voted for President Lincoln and witnessed the second inauguration of Lincoln after he was set free.

Maryland 12/6/37 Rogers JIM TAYLOR (UNCLE JIM), Ex-slave. Reference: Personal interview with Jim Taylor, at his home, 424 E. 23rd St., Baltimore.

"I was born in Talbot County, Eastern Shore, Maryland, near St. Michaels about 1847. Mr. Mason Shehan's father knew me well as I worked for him for more than 30 years after the emancipation. My mother and father both were owned by a Mr. Davis of St. Michaels who had several tugs and small boats. In the summer, the small boats were used to haul produce while the tugs were used for towing coal and lumber on the Chesapeake Bay and the small rivers on the Eastern Shore. Mr. Davis bought able-bodied colored men for service on the boats. They were sail boats. I would say about 50 or 60 feet long. On each boat, besides the Captain, there were from 6 to 10 men used. On the tugs there were more men, besides the mess boy, than on the sail boats. "I think a man by the name of Robinson who was in the coal business at Havre de Grace engaged Mr. Davis to tow several barges of soft coal to St. Michaels. It was on July 4th when we arrived at Havre de Grace. Being a holiday, we had to wait until the 5th, before we could start towards St. Michaels. "Mr. Tuttle, the captain of the tug, did not sleep on the boat that night, but went to a cock fight. The colored men decided to escape and go to Pennsylvania. (I was a small boy). They ran the tug across the bay to Elk Creek, and upon arriving there they beached the tug on the north side, followed a stream that Harriett Tubman had told them about. After traveling about seven miles, they approached a house situated on a large farm which was occupied by one of the deputy sheriffs of the county. The sheriff told them they were under arrest. One of the escaping man seized the sheriff from the rear, after he was thrown they tied him, then they continued on a road towards Pennsylvania. They reached Pennsylvania about dawn. After they had gone some distance in Pennsylvania three men with guns overtook them; but five men and one woman of Pennsylvania with guns and clubs stopped them. In the meantime the sheriff and two of his deputies come up. The sheriff said he had to hold them for the authorities of the county. They were taken by the sheriff from the three men, carried about 15 miles further in Pennsylvania and then were told to go to Chester where they would be safe.

"Mr. Davis came to Chester with Mr. Tuttle to claim the escaping slaves. They were badly beaten, Mr. Tuttle receiving a fractured skull. There were several white men in Chester who were very much interested in colored people, they gave us money to go to Philadelphia. After arriving in Philadelphia, we went to Allen's mission, a colored church that helped escaping slaves. I stayed in Philadelphia until I was about 19 years old, then all the colored people were free. I returned to Talbot, there remained until 1904, came to Baltimore where I secured a job with James Hitchens, a colored man, who had six furniture vans drawn by two horses each and sometimes by three and four horses. Mr. Hitchens' office and warehouse were on North Street near Pleasant. I stayed there with Mr. Hitchens until he sold his business to Mr. O. Farror after he had taken sick. "In March I will be 90 years old. I have been sick three times in my life. I am, and have been a member of North Street Baptist Church for thirty-three years. I am the father of nine children, have been married twice and a grandfather of twenty-three granddaughters and grandsons and forty-five great grand-children. "While in Philadelphia I attended free school for colored children conducted at Allen's Mission; when I returned to Talbot county I was in the sixth grade or the sixth reader. Since then I have always been fond of reading. My favored books are the Bible, Bunyan's Pilgrim's Progress, Uncle Tom's Cabin, the lives of Napoleon, Frederick Douglass and Booker T. Washington, and church magazines and the Afro-American."

Maryland [--]-22-37 Rogers JAMES WIGGINS, Ex-slave. Reference: Personal interview with James Wiggins, ex-slave, at his home, 625 Barre St.

"I was born in Anne Arundel County, on a farm near West River about 1850 or 1851, I do not know which. I do not know my father or mother. Peter Brooks, one of the oldest colored men in the county, told me that my father's name was

Wiggins. He said that he was one of the Revells' slaves. He acquired my father at an auction sale held in Baltimore at a high price from a trader who had an office on Pratt Street about 1845. He was given a wife by Mr. Revell and as a result of this union I was born. My father was a carpenter by trade, he was hired out to different farmers by Mr. Revell to repair and build barns, fences and houses. I have been told that my father could read and write. Once he was charged with writing passes for some slaves in the county, as a result of this he was given 15 lashes by the sheriff of the county, immediately afterwards he ran away, went to Philadelphia, where he died while working to save money to purchase mother's freedom, through a white Baptist minister in Baltimore. "I was called "Gingerbread" by the Revells. They reared me until I reached the age of about nine or ten years old. My duty was to put logs on the fireplaces in the Revells' house and work around the house. I remember well when I was taken to Annapolis, how I used to dance in the stores for men and women, they would give me pennies and three cent pieces, all of which was given to me by the Revells. They bought me shoes and clothes with the money collected. "Mr. Revell died in 1861 or 62. The sheriff and men came from Annapolis, sold the slaves, stock and other chattels. I was purchased by a Mr. Mayland, who kept a store in Annapolis. I was sold by him to a slave trader to be shipped to Georgia. I was brought to Baltimore, and was jailed in a small house on Paca near Lombard. The trader was buying other slaves to make a load. I escaped through the aid of a German shoemaker, who sold shoes to owners for slaves. "The German shoeman had a covered wagon, I was put in the wagon covered by boxes, taken to a house on South Sharp Street and there kept until a Mr. George Stone took me to Frederick City where I stayed until 1863, when Mr. Stone, a member of the Lutheran church, had me christened giving me the name of James Wiggins. This is how I got the name of Wiggins, after my father, instead of Gingerbread, through the investigation and the information given by Mr. Brooks. "You know the Revells are well known in Anne Arundel County, consisting of a large family, each family a large property owner. I can't say how many acres were owned by Jim Revell, he was a general farmer having a few slaves, you see I was a small boy. I can't answer all the questions you want. "There were a great many people in Anne Arundel who did not believe in slavery and many free colored people. These conditions caused conflicts between the free colored who many times were charged with aiding the slaves and the whites who were not favorably impressed with slavery and the others

who believed in slavery. As a result, the patrollers were numerous. I remember of seeing Jim Revell coming home very much battered and beaten up as a result of an encounter with a number of free people and white people and those who were members of the patrollers. "As a child I was very fond of dancing, especially the jig and buck. I made money as I stated before, I played children's plays of that time, top, marbles and another game we called skinny. Skinny was a game played on trees and grape vines. "As a boy I was very healthy, I never had a doctor until I was over 50 years old. I don't know anything about the medical treatment of that day, you never need medicine unless you are ailing and I never ailed."

Maryland Sept. 27, 1937 Stansbury "PARSON" REZIN WILLIAMS, ex-slave.

References: Baltimore Morning Sun, December 10, 1928. Registration Books of Board of Election Supervisors Baltimore Court House. Personal interviews with "Parson" Rezin Williams, on Thursday afternoon, September 18 and 24, 1937, at his home, 2610 Pierpont Street, Mount Winans, Baltimore, Md. Maryland Historical Magazine, Vol 1 (1906), p. 56. Buchholz: Governors of Marylandpp. 57-63, 192-167. (P.L.G. 28 B 92.)

"Parson" Williams---Oldest living Negro Civil War veteran; now 116 years old.

Oldest registered voter in Maryland and said to be the oldest "freeman" in the United States. Said to be oldest member of Negro family in America with sister and brother still living, more than a century old. Father worked for George Washington. In 1864 when the State Constitution abolished slavery and freed about 83,000 Negro slaves in Maryland, there was one, "Parson" Rezin Williams, already a freeman. He is now living at the age of 116 years, in Baltimore City, Maryland, credited with being the oldest of his race in the United States who served in the Civil War. He was born March 11, 1822, at "Fairview", near Bowie, Prince Georges County, Marylanda plantation of 1000 acres, then belonging to Governor Oden Bowie's father. "Parson" Williams' father, Rezin Williams, a freeman, was born at "Mattaponi", near Nottingham, Prince Georges County, the estate of Robert Bowie of Revolutionary War fame, friend of Washington and twice Governor of Maryland. The elder Rezin Williams served the father of our country as a hostler at Mount Vernon, where he worked on Washington's plantation during the stormy days of the Revolution. There is perhaps nowhere to be found a more picturesque and interesting character of the colored race than "Parson" Williams, who, besides serving as a colored bishop of the Union American Methodist Church (colored) for more than a half century, is the composer of Negro spirituals which were popular during their day. He attended President Lincoln's inauguration and subsequently every Republican and Democratic presidential inauguration, although he himself is a Republican. Lincoln, according to Williams, shook hands with him in Washington. One of Williams' sons, of a family of fourteen children, was named after George Washington, and another after Abraham Lincoln. The son, George Washington Williams, died in 1912 at the age of seventy-three years. "Parson" Williams, serving the Union forces as a teamster, hauled munitions and supplies for General Grant's army, at Gettysburg. On trips to the rear, he conveyed wounded soldiers from the line of fire. He also served under General McClellan and General Hooker.

Although now confined to his home with infirmities of age, he posesses all his faculties and has a good memory of events since his boyhood days. Due to the fact that his grandmother was an Indian the daughter of an Indian chieftan, alleged to be buried in a vault in Baltimore County, Williams was a freeman like his father and hired himself out. Williams claims that his father, when a boy, accompanied Robert Bowie, for whom he was working, to Mount Vernon, where he first met George Washington. He said that General Washington once became very angry at his father because he struck an unruly horse, exclaiming: "The brute has more sense than some slaves. Cease striking the animal." Robert Bowie, the third son of Capt. William and Margaret (Sprigg) Bowie, was born at "Mattaponi", near Nottingham, March 1750. As a captain of a company of militia organized at Nottingham, he accompanied the Maryland forces when they joined Washington in his early campaign near New York. He and Washington became friends. In 1791, when Captain William Bowie died, his son Robert inherited "Mattaponi". He was the first Democratic governor to be elected, one of the presidential electors for Madison, and a director of the first bank established at Annapolis. Williams recalls hearing his father say that when Washington died, December 14, 1799, many paid reverence by wearing mourning scarfs and hatbands. He recalls many interesting incidents during slavery days. He said that slaves could not buy or sell anything except with the permission of their master. If a slave was caught ten miles from his master's home, and had no signed permit, he was arrested as a runaway and harshly punished. There was a standing reward for the capture of a runaway. The Indians who caught a runaway slave received a "match coat." The master gave the slave usually ten to ninety-nine lashes for running off. What slaves feared most was what they called the "nine ninety-nine" or 99 lashes with a rawhide whip, and sometimes they were unmercifully flogged until unconcious. Some cruel masters believed Negroes had no souls. The slaves at Bowie, however, declared "Parson" Williams, were pretty well treated and usually respected the overseers. He said that the slaves at Bowie mostly lived in cabins made of slabs running up and down and crudely furnished. Working time was from sunrise until sunset. The slaves had no money to spend and few masters allowed them to indulge in a religious meeting or even learn about the Bible.

Slaves received medical attention from a physician if they were seriously ill. When a death occured, a rough box would be made of heavy slabs and the dead Negro buried the same day on the plantation burying lot with a brief ceremony, if any. The grieving darkeys, relatives, after he was "eased" in the ground, would sing a few spirituals and return to their cabins. Familiar old spirituals were composed by "Parson" Williams, including Roll De Stones Away, You'll Rise in De Skies, and Ezekiel, He'se Comin Home. Following is one of Williams' spirituals:
When dat are ole chariot comes, I'm gwine to lebe you: I'm bound for de promised land I'm gwine to lebe you. I'm sorry I'm gwine to lebe you, Farewell, oh farewell But I'll meet you in de mornin Farewell, oh farewell.

Still another favorite of "Parson" Williams, which he composed on Col. Bowie's plantation just before the Civil War, a sort of rallying song expressing what Canada meant to the slaves at that time, runs thus:
I'm now embarked for yonder shore There a man's a man by law; The iron horse will bear me o'er To shake de lion's paw. Oh, righteous Father, will thou not pity me And aid me on to Canada, where all the slaves are free. Oh, I heard Queen Victoria say That if we would forsake our native land of slavery, And come across de lake That she was standin' on de shore Wid arms extended wide, To give us all a peaceful home Beyond de rollin' tide.

Interesting reminiscences are recalled by "Parson" Williams of his early life. He said that he still remembers when Mr. Oden Bowie (later governor) left with the army of invasion of Mexico (1846-1848), and of his being brought home ill after several years was nursed back to health at "Fairview". Governor Bowie died on his plantation in 1894 and is buried in the family burying ground there. He was the first president of the Maryland Jockey Club. Governor Bowie raised a long string of famous race horses that became known throughout the country.

From the "Fairview" stables went such celebrated horses as Dickens, Catespy, Crickmore, Commensation, Creknob, who carried the Bowie colors to the front on many well-contested race courses. After Governor Bowie's death, the estate became the property of his youngest son, W. Booth Bowie. "Fairview" is located in the upper part of what was called the "Forest" of Prince Georges County, a few miles southwest of Collington Station. It is a fine type of old Colonial mansion built of brick, the place having been in the posession of the family for some time previous. "Fairview" is one of the oldest and finest homes in Maryland. The mansion contains a wide hall and is a typical Southern home. Baruch Duckett married Kitty Bean, a granddaughter of John Bowie, Sr., the first of his name to come to Prince Georges County. They had but one daughter, whose name was Kitty Bean Duckett, and she married in 1800 William Bowie of Walter. Baruch Duckett outlived his wife and died in 1810. He devised "Fairview" to his son-in-law and the latter's children, and it ultimately became the property of his grandson, afterward known as Col. William B.[TR.?] Bowie, who made it his home until 1880, when he gave it to his eldest son, Oden, who in 1868 became Governor of Maryland. Governor Bowie was always identified with the Democratic Party. "Parson" Williams' wife, Amelia Addison Williams died August 9, 1928, at the age of 94 years. The aged negro is the father of 14 children, one still living, Mrs. Amelia Besley, 67 years old, 2010 Pierpont Street, Mount Winans, Baltimore, Maryland. His brother, Marcellus Williams, and a single sister, Amelia Williams, both living, reside on Rubio street, Philidelphia, Pa. According to "Parson" Williams, they are both more than a century old and are in fairly good health. Besides his children and a brother and a sister, Williams has several grandchildren, great-grandchildren and great-great-grandchildren living. President Lincoln, Williams says, was looked upon by many slaves as a messenger from heaven. Of course, many slave masters were kind and considerate, but to most slaves they were just a driver and the slaves were work horses for them. Only once during his lifetime does Williams recall tasting whisky, when his cousin bought a pint. It cost three cents in those days. He said his mother used to make beer out of persimmons and cornhusks, but they don't make it any more, so he doesn't even drink beer now. He would much rather have a good cigar. He has since a boy, smoked a pipe.

By special permission of plantation owners in Prince Georges, St. Marys, Baltimore and other counties in Maryland, he was often permitted to visit the darkeys and conduct a religious meeting in their cabins. He usually wore a long-tailed black "Kentucky" suit with baggy trousers and sported a cane. Usually when servants or slaves in those days found themselves happy and contented, it was because they were born under a lucky star. As for eating, they seldom got chicken, mostly they ate red herring and molassesthey called black strap molasses. They were allowed a herring a day as part of their food. Slaves as a rule preferred possums to rabbits. Some liked fish best. Williams' favorite food was cornpone and fried liver. "Once before de wah, I was ridin Lazy, my donkey, a few miles from de boss' place at Fairview, when along came a dozen or more patrollers. Dey questioned me and decided I was a runaway slave and dey wuz gwine to give me a coat of tar and feathers when de boss rode up and ordered my release. He told dem dreaded white patrollers dat I was a freeman and a 'parson'." When the slaves were made free, some of the overseers tooted horns, calling the blacks from their toil in the fields. They were told they need no longer work for their masters unless they so desired. Most of the darkeys quit "den and dar" and made a quick departure to other parts, but some remained and to this day their descendants are still to be found working on the original plantations, but of course for pay. Describing the clothing worn in summer time by the slaves, he said they mostly went barefooted. The men and boys wore homespun, three-quarter striped pants and sometimes a large funnel-shaped straw hat. Some wore only a shirt as a covering for their body. "In winter oxhide shoes were worn, much too large, and the soles contained several layers of paper. We called them 'program' shoes, because the paper used for stuffing, consisted of discarded programs. We gathered herbs from which we made medicine, snake root and sassafras bark being a great remedy for many ailments." Williams, though himself not a slave by virtue of the fact that his grandmother was an Indian, was considered a good judge of healthy slaves, those who would prove profitable to their owners, so he often accompanied slave purchasers to the Baltimore slave markets.

He told of having been taken by a certain slave master to the Baltimore wharf, boarded a boat and after the slave dealer and the captain negotiated a deal, he, Williams, not realizing that he was being used as a decoy, led a group of some thirty or forty blacks, men, women and children, through a dark and dirty tunnel for a distance of several blocks to a slave market pen, where they were placed on the auction block. He was told to sort of pacify the black women who set up a wail when they were separated from their husbands and children. It was a pitiful sight to see them, half naked, some whipped into submission, cast into slave pens surrounded by iron bars. A good healthy negro man from 18 to 30 would bring from $200 to $800. Women would bring about half the price of the men. Often when the women parted with their children and loved ones, they would never see them again. Such conditions as existed in the Baltimore slave markets, which were considered the most important in the country, and the subsequent ill treatment of the unfortunates, hastened the war between the states. The increasing numbers of free negroes also had much to do with causing the civil war. The South was finding black slavery a sort of white elephant. Everywhere the question was what to do with the freeman. Nobody wanted them. Some states declared they were a public nuisance. "Uncle Rezin", by which name some called him, since slavery days, was, besides being engaged in preaching the Gospel, journeying from one town to another, where he has performed hundreds of marriages among his race, baptised thousands, performed numerous christenings and probably preached more sermons than any Negro now living. He preached his last sermon two years ago. He says his life's work is now through and he is crossing over the River Jordan and will soon be on the other side. Since the Civil War he has made extra money for his support during depression times by doing odd jobs of whitewashing, serving as a porter or janitor, cutting wood, hauling and running errands, also serving as a teamster, picking berries and working as a laborer. He has had several miraculous escapes from death during his long life. Twice during the past quarter of a century his home at Mount Winans has been destroyed by fire, when firemen rescued him in the nick of time, and some years ago, when he was suddenly awakened during a severe windstorm, his house was unroofed and blew down. When workmen were clearing away the debris in search for "Uncle" Rezin, some hours later, a voice was heard coming from a large barrel in the cellar. It was from Williams, who somehow managed to crawl in the barrel during the storm, and called out: "De Lord hab sabed me.

You all haul me out of here, but I'se all right." Scabo, his pet dog, was killed by the falling debris during the storm. Firemen at Westport state that three years ago, when fire damaged "Uncle" Rezin's home, the aged negro preacher refused to be rescued, and walked out of the building through stifling smoke, as though nothing had happened. When veterans of a great war have been mowed down by the scythe of Father Time until their numbers are few, an added public interest attaches to them. Baltimore septuagenarians remember the honor paid to the last surviving "Old Defenders", who faced the British troops at North Point in 1814, and now the few veterans of the War of Secession, whether they wore the blue or the gray, receive similar attention. A far different class, one peculiarly associated with the strife between the North and the South, are approaching the point of fading out from the life of todaythe old slaves, and original old freemen. "Parson" Williams tops the list of them all.

VOLUME VII KENTUCKY NARRATIVES A Folk History of Slavery in the United States From Interviews with Former Slaves


Prepared by The Federal Writers' Project of The Works Progress Administration For the State of Kentucky

[TR: All county names added. Names, information in brackets added.]

Bogie, Dan Henderson, George Mason, Harriet Mayfield, Bert Oats, Will Robinson, Belle Shirley, Edd Woods, Wes

ANDERSON CO: Ann Gudgel UNION CO: Mrs. Heyburn

CALLOWAY CO: George Scruggs GARRARD CO: Harriet Mason [TR: second interview] BOYD CO: Rev. John R. Cox WAYNE CO: [Mrs. Duncan] DAVIES CO: [Mrs. Elizabeth Alexander] LAUREL CO: Amelia Jones Jenny McKee JEFFERSON CO: Susan Dale Sanders John Anderson Joana Owens [Martha J. Jones] FLOYD CO: Charlie Richmond OWENS CO: George Dorsey CHRISTIAN CO: Annie B. Boyd Kate Billingsby Nannie Eaves Mary Wright CLAY CO: Sophia Word

BOYD CO: [TR: second report] BELL CO: Mandy Gibson BREATHITT CO: Scott Mitchell UNION CO. [TR: second report] [A Bill of Sale.] [WILLNancy Austin.] ROCKCASTLE CO. CLARK CO. MONTGOMERY CO. MONROE CO: Edd Shirley [TR: second interview] [Mrs. C. Hood] ESTILL CO: Peter Bruner CHRISTIAN CO: [TR: second report] Easter Sudie Campbell [Uncle Dick] Annie Morgan Cora Torian Mary Wooldridge [TR: name corrected per interview.] CALDWELL CO. BALLARD CO. [Tinie Force and Elvira Lewis] LAWRENCE CO. LESLIE CO.

GARRARD CO. [TR: second report] [Mrs. Jennie Slavin] WEBSTER CO. CALDWELL CO. [TR: second report] Esther Hudespeth ANDERSON CO. [TR: second report] KNOX CO. CLARK CO. [TR: second report] CASEY CO. CHRISTIAN CO. [TR: third report] HOPKINS CO. MARTIN CO. [TR: This volume contains a high number of misspellings and typing errors. Words that are apparent misspellings to render dialect, such as 'morster' for 'master', or that reflect spelling errors of a particular interviewer or typist, such as 'posess' for 'possess' or 'allegience' for 'allegiance', have not been changed; words that are apparent typing errors such as 'filed' for 'field', 'ot' for 'of', 'progent' for 'progeny', have been corrected without note, to avoid interrupting the narrative.]

Garrard County. Ex-Slave Stories. (Eliza Ison) [HW: Ky 9] Interview with Dan Bogie:

Uncle Dan tells me "he was born May 5, 1858 at the Abe Wheeler place near Spoonsville, now known as Nina, about nine miles due east from Lancaster. Mother, whose name was Lucinda Wheeler, belonged to the Wheeler family. My father was a slave of Dan Bogie's, at Kirksville, in Madison County, and I was named for him. My mother's people were born in Garrard County as far as I know. I had one sister, born in 1860, who is now dead, and is buried not far from Lancaster. Marse Bogie owned about 200 acres of land in the eastern section of the county, and as far as I can remember there were only four slaves on the place. We lived in a one-room cabin, with a loft above, and this cabin was an old fashioned one about hundred yards from the house. We lived in one room, with one bed in the cabin. The one bed was an old fashioned, high post corded bed where my father and mother slept. My sister and me slept in a trundle bed, made like the big bed except the posts were made smaller and was on rollers, so it could be rolled under the big bed. There was also a cradle, made of a wooden box, with rockers nailed on, and my mother told me that she rocked me in that cradle when I was a baby. She used to sit and sing in the evening. She carded the wool and spun yarn on the old spinning wheel. My grandfather was a slave of Talton Embry, whose farm joined the Wheeler farm. He made shingles with a steel drawing knife, that had a wooden handle. He made these shingles in Mr. Embry's yard. I do not remember my grandmother, and I didn't have to work in slave days, because my mother and father did all the work except the heavy farm work. My Mistus used to give me my winter clothes. My shoes were called brogans. My old master had shoes made. He would put my foot on the floor and mark around it for the measure of my shoes. Most of the cooking was in an oven in the yard, over the bed of coals. Baked possum and ground hog in the oven, stewed rabbits, fried fish and fired bacon called "streaked meat" all kinds of vegetables, boiled cabbage, pone corn bread, and sorghum molasses. Old folks would drink coffee, but chillun would drink milk, especially butter milk. Old master would call us about 4 o'clock, and everybody had to get up and go to "Starring"[TR:?]. Old Marse had about 30 or 40 sugar trees which were tapped, in February. Elder spiles were stuck in the taps for the water to drop out in the wooden troughs, under the spiles. These troughs were hewed out of buckeye. This maple water was gathered up and put in a big kettle, hung on racks, with a big fire under it. It was then taken to the house and finished upon the stove. The skimmings after it got to the syrup stage was builed down and made into maple sugar for the children.

We wore tow linen clothes in summer and jeans in winter. Sister wore linsey in winter of different colors, dyed from herbs, especially poke berries; and wore unbleached cotton in summer, dyed with yellow mustard seed. My grandfather, Jim Embry mended shoes and made fairly good ones. There were four slaves. My mother did cooking and the men did the work. Bob Wheeler and Arch Bogie were our masters. Both were good and kind to us. I never saw a slave shipped, for my boss did not believe in that kind of punishment. My master had four boys, named Rube, Falton, Horace, and Billie. Rube and me played together and when we acted bad old Marse always licked Rube three or four times harder then he did me because Rube was older. Their daughter was named American Wheeler, for her mother. White folks did not teach us to read and write. I learned that after I left my white folks. There was no church for slaves, but we went to the white folks church at Mr. Freedom. We sat in the gallery. The first colored preacher I ever heard was old man Leroy Estill. He preached in the Freedom meeting house (Baptist). I stood on the banks of Paint Lick Creek and saw my mother baptized, but do not remember the preachers name or any of the songs they sung. We did not work on Saturday afternoon. The men would go fishing, and the women would go to the neighbors and help each other piece quilts. We used to have big times at the corn shuckings. The neighbors would come and help. We would have camp fires and sing songs, and usually a big dance at the barn when the corn was shucked. Some of the slaves from other plantations would pick the banjo, then the dance. Miss Americe married Sam Ward. I was too young to remember only that they had good things to eat. I can remember when my mothers brother died. He was buried at the Wheeler, but I do not recall any of the songs, and they did not have a preacher. My mother took his death so hard. There was an old ash hopper, made of slats, put together at the bottom and wide at the top. The ashes were dumped in this and water poured over them. A drip was made and lye caught in wooden troughs. This was then boiled down and made into soap. My mother let me help stir it many a time. Then the big kettle would be lifted from the fire and left until cold. My mother would then block it off, and put on a wooden plank to dry out until ready for use."

Bibliography: Interview with Dan Bogie, Ex-Slave.

Garrard County. Ex-Slave Stories. (Eliza Ison) [HW: Ky 13] Interview with George Henderson:

Uncle George tells me that he was born May 10, 1860 near Versailles, in Woodford County, Kentucky. His father's name was Bradford Henderson, who was a slave of Milford Twiman who belonged to the Cleveland family. He does not know where his family came from. There were 21 children including two or three sets of twins. All died while young, except his brothers: Milford, Sam, and Joe; and sisters: Elle and Betsy. All the slaves lived in log cabins and there were about 30 or 40 of them on a plantation of 400 acres. "The cabin I was born in had four rooms, two above and two below. The rooms above were called lofts, and we climbed up a ladder to get to these rooms. We slept on trundle-beds, which were covered with straw ticks. Our covers were made in big patches from old cast-off clothes. When we got up in the morning we shoved the trundle bed back under the big bed. Some boy would ring a great big bell, called the "farm bell" about sunrise. Some went to the stables to look after the horses and mules. Plowing was done with a yoke or oxen. The horses were just used for carriages and to ride. My work was pulling weeds, feeding chickens, and helping to take care of the pigs. Marse Cleveland had a very bad male hog and had to keep him in a pen about 10 feet high. Sometimes he would break out of the pen and it would take all the bulldogs in the county to get him back. I never did earn any money, but worked for my food and clothes. My daddy used to hunt rabbits and possums. I went with him and would ride on his back with my feet in his pockets. He had a dog named Brutus which was a watch dog. My daddy would lay his hat down anywhere in the woods and Brutus would stay by the hat until he would come back. We ate all kinds of wild food, possum, and rabbits baked in a big oven. Minnows were fished from the creeks and fried in hot grease. We ate this with pone corn bread. We had plenty of vegetables to eat. An old negro called "Ole Man Ben" called us to eat. We called him the dinner bell because he would say "Who-e-e, God-dam your blood and guts".

Out clothes were made of jeens and linsey in winter. In the summer we wore cotton clothes. They gave us shoes at Christmas time. We were measured with sticks. Once I was warming my shoes on a back log on the big fire place, they fell over behind the logs and burnt up. I didn't marry while on the plantation. My master and mistress lived in the big brick house of 15 rooms, with two long porches. One below and one below. My mistus was Miss Lucy Elmore before she married. Her children were named Miss Mat, Miss Emma, and Miss Jennie. I saw the slaves in chains after they were sold. The white folks did not teach us to read and write. We had church on the plantation but we went from one plantation to another to hear preaching. White folks preacher's name was Reuben Lee, in Versailles. A meeting of the Baptist Church resulted in the first baptizing I ever saw. It was in Mr. Chillers pond. The preacher would say 'I am baptizing you in Mr. Chillers pond because I know he is an honest man'. I can't remember any funeral. I remember one slave named Adams who ran away and when he came back my old master picked up a log from the fire and hit him over the head. We always washed up and cleaned up for Sunday. Some time the older ones would get drunk. On Christmas and New Years day we would go up to the house and they would give us candy and fruit and fire-crackers. We were given some of all the food that the white folks had, even turkey. Would have heaps of corn-shuckings, the neighbors would come in and then we'd have big dances and old Marse would always have a "jug of licker". If a cat crossed our path we would turn backwards for a while. When I was about 9 or 10 years old I went from the cabin to the big kitchen to make the fire for my mammy to get the breakfast and I saw ole man Billie Cleveland standing looking up in the sky. He had been dead about 3 or 4 years; but I saw him. The white folks looked after us when we were sick. Used dock leaves, slippery elm for poultices. They put polk root in whiskey and gave it to us. When the news came we were freed every body was glad. The slaves cleared up the ground and cut down trees. Stayed with Marse Cleveland the first year after the war. Have heard the Klu Klux Klan ride down the road, wearing masks. None ever bothered me or any of Marse Clevelands slaves.

I married years after I left Marse Cleveland. Married Lucy Mason the first time and had three children, two girls and 1 boy. I didn't have no children by my second marriage, but the third time I had four. One died. I have eight grandchildren. We had no overseer but Marse Hock was the only boy and the oldest child. We had no white trash for neighbors. I have seen old covered wagons pulled by oxen travelling on the road going to Indianny and us children was whipped to keep us away from the road for fear they would steal us." Bibliography: Interview with George Henderson, Ex-slave.

Garrard County. Ex-Slave Stories. (Eliza Ison) [HW: Ky 11] Aunt Harriet MasonEx-Slave:

She was born one mile below Bryantsville on the Lexington Pike in Garrard County, and was owned by B.M. Jones. She gives the date of her birth as April 14, 1847. Aunt Harriet's father was Daniel Scott, a slave out of Mote Scott's slave family. Aunt Harriet's mother's name was Amy Jones, slave of Marse Briar Jones, who came from Harrodsburg, Ky. The names of her brothers were Harrison, Daniel, Merida, and Ned; her sisters were Susie and Maria. Miss Patsy, wife of Marse Briar gave Maria to Marse Sammy Welsh, brother of Miss Patsy's and who lived with his sister. He taught school in Bryantsville for a long time. "General Gano who married Jane Welsh, adopted daughter of Marse Briar Jones, took my sisters Myra and Emma, Brother Ned and myself to Tarrant County, Texas to a town called Lick Skillet, to live. Grapevine was the name of the white folks house. It was called Grapevine because these grapevines twined around the house and arbors. Sister Emma was the cook and Myra and me were nurse and house maids. Brother married Betty Estill, a slave who cooked for the Estill family. Mr. Estill later bought Ned in order to keep him on the place. I didn't sleep in the cabins with the rest of the Negroes; I slept in the big house and nursed the children. I was not paid any money for my work. My food was the same as what the white folks et. In the summer time we wore cotton and tow linen; and linsey in the winter. The white folks took me to

church and dressed me well. I had good shoes and they took me to church on Sunday. My master was a preacher and a doctor and a fine man. Miss Mat sho was hard to beat. The house they lived in was a big white house with two long porches. We had no overseer or driver. We had no "Po white neighbors". There was about 300 acres of land around Lick Skillet, but we did not have many slaves. The slaves were waked up by General Gano who rang a big farm bell about four times in the morning. There was no jail on the place and I never say a slave whipped or punished in any way. I never saw a slave auctioned off. My Mistus taught all the slaves to read and write, and we set on a bench in the dining room. When the news came that we were free General Gano took us all in the dining room and told us about it. I told him I wusn't going to the cabins and sleep with them niggers and I didn't. At Christmas and New Years we sho did have big times and General Gano and Miss Nat would buy us candy, popcorn, and firecrackers and all the good things just like the white folks. I don't remember any weddings, but do remember the funeral of Mr. Marion who lived between the big house and Lick Skillet. He was going to be buried in the cemetery at Lick Skillet, but the horses got scared and turned the spring wagon over and the corpse fell out. The mourners sure had a time getting things straightened out, but they finally got him buried. They used to keep watermelon to pass to company. Us children would go to the patch and bring the melons to the big spring and pour water over them and cool 'em. When news came that we were free we all started back to Kentucky to Marse Jones old place. We started the journey in two covered wagons and an ambulance. General Gano and Miss Nat and the two children and me rode in the ambulance. When we got to Memphis we got on a steam boat named "Old Kentucky". We loaded the ambulance and the two wagons and horses on the boat. When we left the boat, we got on the train and got off at Georgetown in Scott County and rode from there to General Gano's Brother William in Scott County, on a stage coach. When I took the children, Katy and Maurice, upstairs to wash them I looked out the window into the driveway and saw the horses that belonged to Marse Briar Jones. They nickered at the gate trying to get in. The horses were named Henry Clay and Dan. When the children went down I waved at the horses and they looked up at the window and nickered again and seemed to know me. When we were coming back from Texas, Maurice held on the plait of my hair all the way back. I didn't marry while I belonged to the Gano family. I married Henry Mason after I came to Lancaster to live about sixty years ago. I am the mother of nine children, three boys and six girls. There are two living. I have no grand-children. I joined the church when the cholera epidemic broke out in Lancaster in 1878. The preacher was Brother Silas Crawford, of the Methodist Church. I was baptized in a pond on

Creamery Street. I think people ought to be religious because they live better and they love people more." Aunt Harriet lived at the present behind the White Methodist Church in Lancaster. The daughter with whom she lives is considered one of the high class of colored people in Lancaster. She holds an A.B. Degree, teaching in the colored city school, and is also a music teacher. She stands by the teaching of her mother, being a "Good Methodist"; giving of her time, talent, and service for her church. Bibliography: Interview with Aunt Harriet Mason, Lancaster, Kentucky.

Garrard County. Ex-Slave Stories. (Eliza Ison) Interview with Bert Mayfield:

Bert Mayfield was born in Garrard County, May 29, 1852, two miles south of Bryantsville on Smith Stone's place. His father and mother were Ped and Matilda Stone Mayfield, who were slaves of Smith Stone who came from Virginia. His brothers were John, Harrison, Jerry, and Laurence, who died at an early age. He lived on a large plantation with a large old farm house, built of logs and weatherboards, painted white. There were four rooms on the first floor, and there were also finished rooms on the second floor. An attic contained most of the clothes needed for the slaves. "Uncle Bert" in his own language says, "On Christmas each of us stood in line to get our clothes; we were measured with a string which was made by a cobbler. The material had been woben by the slaves in a plantation shop. The flax and hemp were raised on the plantation. The younger slaves had to "swingle it" with a wooden instrument, somewhat like a sword, about two feet long, and called a swingler. The hemp was hackled by the older slaves. The hackle was an instrument made of iron teeth, about four inches long, one-half inch apart and set in a wooden plank one and onehalf feet long, which was set on a heavy bench. The hemp stalks were laid on these benches and hackled herds were then pulled through and heaped in piles

and taken to the work shops where it was twisted and tied then woven, according to the needs. Ropes, carpets, and clothing were made from this fiber. "Our cabins were usually one room with a loft above which we reached by a ladder. Our beds were trundle beds with wheels on them to push them under the big beds. We slept on straw ticks covered with Lindsey quilts, which were made from the cast-off clothes, cut into squares and strips." Bert can just remember his grandparents. He would feed pigs; pulled "pusley" out of the garden for them "and them pigs loved it mighty well". No money was paid for work. Bacon and "pone bread" baked in the yard in an oven that had legs and lid on top was the chief food and his favorite. The coals were put on top as well as under the oven. They drank sweet milk and butter milk, but no coffee; they also ate cabbage, squash, sweet and Irish potatoes, which were cooked with, skins on, greased, and put in the oven. "Possum" and coon hunts were big events, they would hunt all night. The possums were baked in the ovens and usually with sweet potatoes in their mouths. The little boys would fish, bringing home their fish to be scaled by rubbing them between their hands, rolled in meal and cooked in a big skillet. "We would eat these fish with pone corn bread and we sho' had big eatins!" Marse Stone had a big sugar camp with 300 trees. We would be waked up at sun-up by a big horn and called to get our buckets and go to the sugar camps and bring water from the maple trees. These trees had been tapped and elderwood spiles were placed in the taps where the water dripped to the wooden troughs below. We carried this water to the big poplar troughs which were about 10 feet long and 3 feet high. The water was then dipped out and placed in different kettles to boil until it became the desired thickness for "Tree Molasses". Old Miss Polly would always take out enough of the water to boil down to make sugar cakes for us boys. We had great times at these "stirrin' offs" which usually took place at night. The neighbors would usually come and bring their slaves. We played Sheepmeat and other games. Sheep-meat was a game played with a yarn ball and when one of the players was hit by the ball that counted him out. One song we would always sing was "Who ting-a-long? Who ting-a-long? Who's been here since I've been gone? A pretty girl with a josey on".

There was no slave jail on the Stone place, and I never saw a slave sold or auctioned off. I was told that one of our slaves ran off and was gone for three years. Some white person wrote him to come home that he was free. He was making his own way in Ohio and stopped in Lexington, Kentucky for breakfast; while there he was asked to show his Pass papers which he did, but they were forged so he was arrested. Investigators soon found that his owner was Mr. Stone who did not wish to sell him and sent for him to come home. Uncle Ned's own Tim said he "would go fetch him back" but instead he sold him to a southern slave trader. My old Mistus Meg taught me how to read from an old national spelling book, but I did not learn to write. We had no church, but the Bible was read to us on Sunday afternoons by some of the white folks. The first Church I remember was the Old Fork Baptist Church about four miles from Lancaster on the Lexington Pike. The first preacher I remember was Burdette Kemper. I heard him preach at the old church where my Mistus and Master took me every Sunday. The first Baptizin' that I remember was on Dix Fiver near Floyd's Mill. Preacher Kemper did the Baptizin' and Ellen Stone, one of our slaves was Baptized there with a number of otherswhites and blacks too. When Ellen came up out of the water she was clapping her hands and shouting. One of the songs I remember at this Baptizing was:
"Come sinners and Saints and hear me tell The wonders of E-Man-u-el, Who brought my soul with him to dwell And give me heavenly union."

"The first funeral sermon I remember was preached by John Moran, negro at the first Baptist here in Lancaster. "The negroes would talk among themselves, but never carried tales to the white folks. I never heard of any trouble between blacks and whites. On Sunday's we would hold prayer meetings among ourselves. The neighbors would come when slaves were sick. Old Mistus looked after us, giving us teas made of catnip and vermifuge. Poultices of dock leaves and slippery elm were also used when were sick. Some of the slaves wore rabbit feet for charms and skins of snakes for a belt as a charm. "My first wedding was 53 years ago. The woman was named Emma Barren, raised by Dr. Pettus. I had no children. We went to Mr. Spencer Hubble to live, in Lincoln County. We had no chil [TR: This sentence appears to have been unfinished or erased.] I received the first news of freedom joyfully. I went to old man Onstott's to live. I lived there two or three years. I think Abe Lincoln a great man. He did

not believe in slavery and would have paid the southern people for their slaves if he had lived. All the slaves on Morse Stone's place were treated well. Bibliography: Interview with Bert Mayfield.

Mercer County. Ex-Slave Stories. (Hazel Cinnamon) Interview with Will OatsEx-Slave:

Will Oats, 84 years of age, was born in Wayne County, up Spring Valley in 1854. He was the son of Betty Oats and Will Garddard of North Carolina. He has three sisters: Lucy Wilson, Frances Phillips that live in Ohio, and Alice Branton of Mercer County, Kentucky. He has two brothers; Jim Coffey and Lige Coffey of Harrodsburg. As a child he lived with his mother, brothers, sisters, and grandmother. Their quarters were in the yard of their master; and they were as comfortable as any slaveswith plenty to eat and clothes to keep them warm. Will was just a boy at that time, and he cut wood and carried it in; and did other chores around the house such as help to milk and feed the stock. Their food was plentiful and they ate all kinds of vegetables, and had plenty of milk and butter, fat meat, and bread. The family all wore home made clothing, cotton shirts, heavy shoes, very heavy underwear; and if they wore out their winter shoes before the spring weather they had to do without until the fall. Will was owned by Lewis Oats and his sister; they lived in a two story house, built of log and weather boarded. They were very wealthy people. The farm consisted of over 230 acres; they owned six slaves; and they had to be up doing their morning work before the master would wake. When working and the slaves would disobey their master, they were punished in some way; but there was no jail. They didn't know how to read or write, and

they had no church to attend. All they had to do when not at work was to talk to the older folks. On Christmas morning they would usually have a little extra to eat and maybe a stick of candy. On New Year's Day their work went on just the same as on any other day. Will, as a boy loved to play marbles which was about the most interesting game they had to play. Of course, they could play outside as all children do now when they had spare time. At that time there were few doctors and when the slaves would get hurt or sick, they were usually looked after by the master or by their overseer. After the war had closed, Will's grandmother walked from Monticello to Camp Nelson to get her free papers and her children. They were all very happy, but they were wondering what they were going to do without a home, work, or money. But after Will and his mother and grandmother got their freedom, the grandmother bought a little land and house and they all went there to live. Of course, they worked out for other people and raised a great deal of what they ate. Will lived there until he grew older and went out for himself; and later moved to Mercer County where he now lives. Bibliography: Interview with Will Oats, Ex-Slave of Mercer County.

Garrard County. Ex-Slave Stories. (Eliza Ison) Aunt Belle Robinson:

I found Aunt Belle sitting on the porch, dressed nice and clean with a white handkerchief pinned on her neck. When I went to her and told her who I was and the reason for my visit her face beamed with smiles and she said "Lawdy, it has been so long that I have forgot nearly everything I knew". Further investigation soon proved that she had not forgotten, for her statements were very intelligent. She was working on a quilt and close investigation found that the work was well done. Aunt Belle tells me "I was born June 3rd, 1853 in

Garrard County near Lancaster. My mother's name was Marion Blevin and she belonged to the family of Pleas Blevin. My father's name was Arch Robinson who lived in Madison County. Harrison Brady bought me from Ole Miss Nancy Graham and when Mr. Brady died and his property was sold Mrs. Brady bought me back; and she always said that she paid $400 for me. I lived in that family for three generations, until every one of them died. I was the only child and had always lived at the big house with my mistus. I wore the same kind of clothes and ate the same kind of food the white people ate. My mother and father lived at the cabin in the yard and my mother did the cooking for the family. My father did the work on the farm with the help that was hired from the neighbors. I was too young to remember much about the slave days, but I never heard of any slaves of the neighbors being punished. My "Mistus" always took me to the Baptist Church with her. I do not remember any preacher's names or any songs they sang." Bibliography: Interview with Aunt Belle Robinson, Ex-Slave of Garrard County.

Monroe County. Folklore. (Lenneth Jones-242) [HW: Essay] Uncle Edd Shirley (97): Janitor at Tompkinsville Drug Co. and Hospital, Tompkinsville, Ky. [TR: Information moved from bottom of page.]

Slaves: I am 97 years old and am still working as janitor and support my family. My father was a white man and my mother was a colored lady. I was owned three different times, or rather was sold to three different families. I was first owned by the Waldens; then I was sold to a man by the name of Jackson, of Glasgow, Kentucky. Then my father, of this county, bought me.

I have had many slave experiences. Some slaves were treated good, and some were treated awful bad by the white people; but most of them were treated good if they would do what their master told them to do. I onced saw a light colored gal tied to the rafters of a barn, and her master whipped her until blood ran down her back and made a large pool on the ground. And I have seen negro men tied to stakes drove in the ground and whipped because they would not mind their master; but most white folks were better to their slaves and treated them better than they are now. After their work in the fields was finished on Saturday, they would have parties and have a good time. Some old negro man would play the banjo while the young darkies would dance and sing. The white folks would set around and watch; and would sometimes join in and dance and sing. My colored grand father lived to be 115 years old, and at that age he was never sick in his life. One day he picked up the water bucket to go to the spring, and as he was on his way back he dropped dead.

Garrard County. Ex-Slave Stories. (Eliza Ison) Interview with Ex-Slave Uncle Wes Woods:

My first visit to uncle Wes Wood, and his wife Aunt Lizzie Wood, found them in their own comfortable little home in Duncantown, a nice urban section of the town, where most of the inhabitants are of the better class of colored people. A small yard with a picket fence and gate surround the yard, which had tall hollyhocks, rearing their heads high above the fence. A knock on the front door brought the cordial invitation "to come in". Upon entering, I was invited to have a chair and "rest my hat". After seating myself and making inquiry as to their health, I told them the object of my visit, and their faces beamed when I asked if they remembered "slave days". Aunt Lizzie set down the can of beans she was preparing for their meal and said with a clasp of her hands, "Lawsey, Honey, what I do know would fill a book".

Uncle Wes had been a "shut-in" for eleven months, and was in bed, but was cheerful and bright with an intelligent memory, rarely found in one his age. Uncle Wes tells me that he was born May 21, 1864 in Garrard County, near Cartersville, and was first a slave of Mrs. Eliza Kennedy, who later married John Yeakey, of that section of the county. "My father's name was Ben Woods, my mother's name was Janie Woods, but I do not know what family she belonged to except the Woods. My master owned about three or four hundred acres of land, and there were about twenty slaves, including the children. There were three or four cabins for the slaves to live in, not so very far from the house. The cabin where my mother and father lived was the closest to the house, for my mother did the cooking. Our cabin was one long room, with a loft above, which we reached with a ladder. There was one big bed, with a trundle bed, which was on wooden rollers and was shoved under the big bed in the daytime. The oldest boys slept in a big wooden bed in the loft. The cabins were built of logs and chinked with rock and mud. The ceiling was of joists, and my mother used to hang the seed that we gathered in the fall, to dry from these joists. Some of the chimneys were made with sticks and chinked with mud, and would sometimes catch on fire. Later people learned to build chimneys of rock with big wide fire places, and a hearth of stone, which made them safer from fire.

Second Interview: "I chopped corn and pulled weeds and the other work hands would let me ride behind them beck to the big house, and My! how hungry I wuz and how we did eat. We would have beans, cooked in a big kettle in the back yard, cabbage and potatoes, with corn pone bread, baked in a big oven In the yard and plenty of good buttermilk to drink. "My young bosses, when I lived in the Kennedy family would take the dogs and let me go coon hunting at night with them, and what big times we had. The possums were skinned and cooked in a big kettle hung over the fire, then taken out and put in a big oven to take. A piece of streaked meat was put in and a small pod of red pepperMy-My what eatin' we had! "We fished with a stock pole and a twine string. We had big times hunting fishing worms for bait. We used to catch Hockney, Hads and Chubs. My mistus would not let me go fishing on Sunday, but I would slip off and go anyhow. I nearly always had a good string caught and I would tie them to a branch on the

creek until the next day; then I would go fishing and in about two hours I would come back with the fish, and she would say, "Wes, you had good luck today"; and I would say, "Yes Mistus, I did", but never did I tell her when I caught the fish. "My first wife was Lou Burnsides and we had five children: Eliza, Fannie, George, Julia, and Jennie. All of them are dead but two. I have no children by my present wife. "I never saw a slave whipped or in chains. My boss did not believe in that kind of punishment. If the children needed whipping, it was done like all other children are whipped when they need it. "The first colored preacher I recall was named John Reed, a Baptist preacher at Paint Lick. I joined the church at Lowell, not very far from here. The preachers name was Leroy Estill, a "Predestinerian". "Marse Woods had five children, two boys and three girls, none of them are living. "We were glad when the news came that we were free, but none of us left for a long time, not until the Woods family was broken up. My father hired me out to work for my vituals and clothes, and I got $25.00 at the end of the year. I do not remember of any wedding or death in my old masters house. "I believe in heart-felt religion and prayer. The Good Book teaches us we must be prepared for another world after this. I want to go to Heaven when I die, and I try to live by the Bible." Bibliography: Interview with Wes Woods, Ex-Slave of Garrard County.

COMBINED INTERVIEWS: Customs: By Counties Slavery: Local History and Dialect

ANDERSON CO. (Mildred Roberts) Story of Ann Gudgel (age unknown):

"I doesn't know how old I am, but I was a little girl when dat man Lincum freed us niggahs. My mammy neber tole us our age, but I knows I'se plenty old, cause I feels like it. "When I was a liddle girl all of us was owned by Master Ball. When Lincum freed us neggahs, we went on and libbed with Master Ball till us chilluns was bout growed up. None of us was eber sold, cause we belonged to the Balls for always back as far as we could think. "Mammy worked up at the big house, but us chilluns had to stay at de cabin. But I didn't berry much care, cause ole Miss had a liddle child jest bout my age, and us played together. "The onliest time ole Miss eber beat me was when I caused Miss Nancy to get et up wit de bees. I tole her 'Miss Nancy, de bees am sleep, lets steal de honey.' Soon as she tetched it, day flew all ober us, and it took Mammy bout a day to get the stingers outen our haids. Ole Miss jest natually beat me up bout dat. "One day they vaccinated all de slaves but mine neber took atall. I nebber tole noboddy, but I jest set right down by de fireplace and rubbed wood ashes and juice that spewed outen de wood real hard ober de scratch. All de others was real sick and had the awfullest arms, but mine neber did eben hurt."

UNION CO. (Ruby Garten) Mrs. Heyburn:

(These two stories were told by Mrs. Heyburn as she remembered them from her grandmother). "When the War was going on between the States and the Confederate soldiers had gone south, the Yankee soldiers came through. There was a little negro slave boy living on the farm and he had heard quite a bit about the Yankees, so one day they happened to pass through where he could see them and he rushed into the house and said, "Miss Lulu, I saw a Yankee, and he was a man."

"I remember the slaves on my grandfather's farm. After they were freed they asked him to keep them because they didn't want to leave. He told them they could stay and one of the daughters of the slaves was married in the kitchen of my grandfather's house. After the wedding they set supper for them. Some of the slave owners were very good to their slaves; but some whipped them until they made gashes in their backs and would put salt in the gashes.

CALLOWAY CO. (L. Cherry) Story of Uncle George Scruggs, a colored slave:

I wuz a slave befo de wa. My boss, de man dat I b'long to, wuz Ole Man Vol Scruggs. He wuz a race hoss man. He had a colod boy faw evy hoss dem days and a white man faw evy hoss, too. I wuz bawn rite here in Murry. My boss carrid me away frum here. I thought a heap uv him and he though a heap uv me. I'd rub de legs uv dem hosses and rode dem round to gib em excise. I wuz jes a small boy when my boss carrid me away from Murry. My boss carrid me to Lexinton. I staid wid Ole Man Scruggs a long time. I jes don no how long. My boss carrid me to his brother, Ole Man Finch Scruggs. He run a sto and I had to sweep de flo uv de sto, wash dishes and clean nives and falks evy day. Ole Man Finch Scruggs carrid my uncle up thar wen Ole Vol carrid me. Ole Man Finch Scruggs liv'd at a little town called Clintinvil on tuther side uv Lexinton. Wen Ole man Vol Scruggs marid, he take me away from Old Man Finch Scruggs and carrid me to liv wid him. I wuz den wid my ole boss again.

He den hired me to wuk faw a docta in Lexinton. My job wuz to clean up his ofis and wen he went out en de cuntry, he took me long to open de gates. I had to skowa nives and fawks and ole brass canel stix. Dats been a long time ago, Ize tellin you, white man. While I wuz sweepin de doctas ofis one day I saw droves uv colud folks gwine by wid two white men ridin in front, two ridin in de midel, and two ridin behind. De colud folks wuz wulkin, gwine down town to be sold. When I fust seen em comin I got scared an started to run but de white man said, "stop, boy, we is not gwine a hurt you." I staid wid dat boss docta sumpin like a yer, an den wont back to my Ole Boss. I'd a been up thar wid im yet but he kep telin me I wuz free. But I diden no whut he mean by sich talk. Wen my Ole Boss sole out up thar, he brung me wid him on to Paducah. He had a neffu in de wholesale grocy bisness in Paducah. My Old Boss carrid me to his neffu and lef me thar. Dat wuz de las time I eva saw my good Ole Boss caus he went on to Missouri. My Old Boss wuz sho good to me, white man. I sho do luv im yet. Wy, he neva wood low me to go barfooted, caus he wuz afraid I'd stick thorns in my feet, an if he eva caut me barfooted, he sho wod make my back tell it. Wen he lef me in Paducah, his neffu took me over to my ant, Rose Scruggs to stay all nite wid her. Nex day I walked wid my cousin to Mayfield, carryin two toe sacks uv cloes dat my Good Ole Boss give me wen he lef me in Paducah. De cloze wuz faw me an my muther. Wen we got to Mayfield, we went strate to Judge Williams caus he marrid my Ole Boss' sister and I wuz sho we could stay wid dem. My Ole Boss an my muther wuz playchildren together. My muther's name wuz Patsy Malone. Mr. Maline's wife wuz my Ole Boss' sister and my muther fell to her as a slave. Next day I come to Murry whar my muther lived wid Miss Emily Malone. I wuz gone a long time caus my Ole Boss took me way from Murry wen I wuz a small boy. I staid wid my muther til she died. I now live in one mile uv de house whar I wuz bawn. Mr. Hugh Wear sez I is 100 years old.

GARRARD CO. (Sue Higgins) Story of Aunt Harriet Mason age 100a slave girl:

"When I was seven years old my missis took me to Bourbon County, when we got to Lexington I tried to run off and go back to Bryantsville to see my mammy. Mas'r Gano told me if I didn't come the sheriff would git me. I never liked to go to Lexington since. "One Sunday we was going to a big meetin' we heared som'in rattling in the weeds. It was a big snake, it made a track in the dust. When we got home missis asked me if I killed any snakes. I said to missis, snake like to got me and Gilbert, too. "They used to have dances at Mrs. Dickerson's, a neighbor of General Gano (a preacher in the Christian Church). Mrs. Dickerson wouldn't let the "Padaroes" come to the dances. If they did come, whe[TR:she?] would get her pistol and make them leave. "When General Gano went from Texas to Kentucky, he brought 650 head of horses. He sold all of them but Old Black. "Mas'r Gano went back to Texas to take up a child he had buried there. The boat blowed up, and he came nigh gittin' drowned. "One time I wus out in Mas'rs wheat field. I would get the wheat heads and make chewin' wax. I told missis I want to go up to Bryantsville to see my mammy. Mas'r took me in about a week. "Up at Miss Jennie West's house they had an ole icehouse. Some boys made out like they had a bear up there to scare every body away. "I saw a flock of wild geese fly over one evenin' late. Some boys saw them and one boy shot the leader. The rest of the flock wound round and round, they didn't know where to go. "One time when I was actin' nurse for missis, there was another nigger gal there and we was playin' horse-shoes. Celia hit me in the head. It got blood all over the baby's dress. Missis came out, she say, "I'll hit you niggers if you don't stop playing with horse-shoes." The scar is on my head yet whar Celia hit me. I ain't played since. Do you blame me? "Missis told her brother Sam one day to whoop me. Every time he hit me, I'd hit him. I wan't feared then. I didn't know no better. Look like white folks goin' to have their way and niggers goin' to have theirs.

"I used to say I wish I'd died when I was little. But now I thank De Lord I'm here and I want to stay here as long as Lilly (my daughter) lives. "Missis wanted all of us little niggers to call Kate, Missis' little daughter, Miss Kate. But missis say, "They will call me old missis then". "Kate had red hair. A little nigger boy say, 'Look! Harriet, the town's on fire', I say git away from here nigger, I ain't goin' to have you makin' fun of my chil'en. "Me and missis was goin' to a neighbor's house one day in a sleigh. The baby was wrapped up in a comfort (it had a hole in it). The baby slipped out. I say, 'Lor' missis, you're lost that baby.' "No, I haven't, Missis say. We stopped and shook the comfort and John was gone. 'Ain't that awful, Miss Mat?' We went back and found him a mile behind."

I asked Aunt Harriet to sing. She said, "I have to wait for the speret to move me". (S. Higgins).

BOYD CO. (Carl F. Hall) Rev. John R. Cox:

It is probable that slave labor was more expensive to the white masters than free labor would have been. Beside having cost quite a sum a two-year old negro child brought about $1,500 in the slave market, an adult negro, sound and strong, cost from $5,000 up to as high as $25,000, or more. The master had to furnish the servant his living. The free employee is paid only while working; when sick, disabled or when too old to work, his employer is no longer responsible.

A slave owner, in West Virginia, bought a thirteen year old black girl at an auction. When this girl was taken to his home she escaped, and after searching every where, without finding her, he decided that she had been helped to escape and gave her up as lost. About two years after that a neighbor, on a closely farm, was in the woods feeding his cattle, he saw what he first thought was a bear, running into the thicket from among his cows. Getting help, he rounded up the cattle and searching the thick woodland, finally found that what he had supposed was a wild animal, was the long lost fugitive black girl. She had lived all this time in caves, feeding on nuts, berries, wild apples and milk from cows, that she could catch and milk. Returned to her master she was sold to a Mr. Morgan Whittaker who lived near where Prestonsburg, Kentucky now is. A Dr. David Cox, physician from Scott County, Virginia, who treated Mr. Whitaker for a cancer, saw this slave girl, who had become a strong healthy young woman, and Mr. Whitaker unable to otherwise pay his doctor bill, let Dr. Davis have her for the debt. At this time the slave girl was about twenty-one years of age, and Dr. Davis took her home to Scott County, Virginia where he married her to his only other slave, George Cox, by the ceremony of laying a broom on the floor and having the two young negroes step over the broom stick. Among the children of George Cox and his wife was Rev. John R. Cox, Col. who now lives in Catlettsburg, Kentucky, and is probably the only living exslave in this county. After the Emancipation Proclamation, by President Lincoln, in 1865, John managed to get four years of schooling where he learned to read and write and become very proficient in arithmetic. He says that had he had the opportunity to study that we have today he could have been the smartest man in the United States. He also says, that before freedom, the negroes in his neighborhood were allowed no books, if found looking at a book a slave was whipped unmercifully. John's master, in allowing his slaves to marry, was much more liberal than most other slave owners, who allowed their slaves no such liberty. As a rule negro men were not allowed to marry at all, any attempt to mate with the negro women brought swift, sure horrible punishment and the species were propogated by selected male negroes, who were kept for that purpose, the

owners of this privileged negro, charged a fee of one out of every four of his offspring for his services. The employing class of Kentuckians, many of them descendants of slave owners, are prone to be reactionary in their attitude towards those who toil, this is reflected in low wages and inferior working conditions, a condition which affects both white and black labor alike, in many sections of the state. (Bibliography: Rev. John R. Cox (colored) Catlettsburg, Kentucky. Born 1852 (does not know day and month), Minister A.M.E. Church. First truant officer Catlettsburg, Kentucky. Interviewed Dec. 23, 1936.)

WAYNE CO. (Gertrude Vogler) [Mrs. Duncan:]

"After the War was over mammie's old man did not want us with them, so he threatened to kill us. Then my old mammie fixed us a little bundle of what few clothes we had and started us two children out to go back to the Campbell family in Albany. The road was just a wilderness and full of wild animals and varmints. Mammie gave us some powder and some matches, telling us to put a little down in the road every little while and set fire to it. This would scare the wild animals away from us. "We got to the river at almost dark and some old woman set us across the river in a canoe. She let us stay all night wit her, and we went on to 'Grandpap Campbells'' (We always called him grandpap instead of master, as the others did.) When he saw us comin' he said 'Lawd have mercy here comes them poor little chillun'. "I stayed with them that time until I was big enough to be a house girl. Then I went to live with the Harrison family in Albany; and I lived with them till I married old Sam Duncan and come to Wayne County to live. I've raised a family of nine children and have thirty-seven grand children and twenty great grand children.

"Every one of my children wears a silver dime on a string around their leg, to keep off the witches spell. One time, before my daughter Della got to wearing it, she was going down the road, not far from our house, when all at once her leg gave way and she could not walk. Of course I knowed what it was. So I went after Linda Woods, the witch doctor. She come with a bottle of something, all striped with all colors, but when you shake it up it was all the same color. She rubbed her leg with it and told me to get all the life everlasting (a weed you know) that I could carry in my arm, and brew it for tea to bathe her leg in. Then pour it in a hole in the ground, but not to cover it up. Then not to go down the same road for nine days. "We did all she said, and her leg got all right as soon as we bathed it. But she did not wait nine days, and started down the road the next day. The very same thing happened to her again. Her leg give way under her and she could not walk a step. "I went after Linda Woods again. This time she said, 'Dm her, I told her not to go over that road for nine days.' But she came with the striped bottle and destroyed the witch spell again, telling her this time if she went over the road again for nine days that she would remain a cripple all her life, for she would not cure her again. "Della stayed off that road for nine days, this time, and all the family have worn the silver dime around their legs ever since. "Another time my old man Sam got down in his back. Well, he went to Henry Coulter (he was another witch doctor). He just shot in the back with a glass pistol, and cured him. Of course there was not any bullet in the pistol, but it cured him. He could draw a picture of a chicken on a paper and shoot it, and a chicken would fall dead in the yard, yes sir. I've seen him do it. Old Henry is dead now though. When he died he had a whole trunk full of the queerest looking things you ever seed. And they took it all and buried it. Nobody would touch it for anything. "I always keep a horse shoe over my door to keep the spirits away. We live very close to the graveyard, and my boy Ed said he had been seeing his brother Charley in his room every night. If he was livin' right he would not be seeing Charlie every night. Charlie never bothers me. He was my boy that died and is buried in this graveyard above our house."

DAVIES CO. (Cecelia Laswell) [Mrs. Elizabeth Alexander:]

The following is a very old Negro sermon I found in an old scrap book dated 1839, belonging to Mrs. Elizabeth Alexander, Frederica St. She says she has heard her family refer to parts of it at different time in her early life and supposed that the negro preacher belonged to her people. Quote: Mine deerly fren: Ub dar's wun ting wot de Lord abominerates worser nor anudder; it is a wicked nigger! A wicked wite man's bad snuff, dur Lord nose! but dey so dam wite, an so kussed sarcy, day doun no no better, so dar's some appolleragee fur 'em; but I gin yer for th noe as how, a wicked nigger can nibber scape frum de vengence ob de Lord-day's no use playin possum any more dan day was ob Joner coorin it into de wale's belly! (Glory from the congregation) Let um go to de Norf Pole, or to de Souf Pole, to de West Pole, or to de East Pole, or de Poles in any ob de words; he ant a bit safer den he would be in a cellar at 5 pints, wid ole Hays arter him! (groans) Oh! niggers! I tink I see you look round. Yer's better! Fer wot I tells yer's trufe! Gorda mity's trufe! Werrily I say unter yer! Wen de court ob seshions ob de las day cum, ye'll reckerlect wot I say at dis times! Wen yer hab de Lord fer Recorder, an a jury ob angles, an Gabriel ter report der trial fer de hebbenly "Herald" (deep groans) Yas! den yar'll turn up de wite ob yer eyes! (Sighs) den ter'll call fer de rock ter cubber yer! An de hill ter fall top o' yer. No yer don't. Kase, in de fus place day woodn't do it; an in de libenth place, ub day would it would be no better dan ridin in a cart in de big city or gettin under de butcher's stall in de fly market; fer de Lord can move more mountins in wun minite, dan de biggest nigger in dis congregation could shake a stick at twixt now an next fort ob July (clapping of hands, sighs, groans and grunts) Tink, yer black sinners ob de bottomless pit, deeper dan de hole Holt bored fer water. Oh! yer'll wish yo cood bore fer wat-r dar! but day's no water dar, an de deeper yer go, Oh, my bredren, de deeper it git! An den de smell! Yer'll gib yer soul uv yer had any left, jist fur wun smell ob a rotten egg! Oh, my deelee frens some ob yer hold yer nose wen yer go by de gas works. How der yer spose yer'l feel dare yer smell notin but brimstone an nashin ob teeth! (deep groans) Oh, I hear yer groans, but I ant begin to cum ter worst yit. Oh! my toenail a'most shake off in ma stockin wen I tink ob dat heat ob infernal regins! Den yer tink melted led cold as de young gemmen at de big

houses tink a miny julip is now, an besid's my brederen it keeps a burnin nite on day to de end ob ebrerlastin; yer needn't tink bimeby yer go from dare to hebben like de Rummin CatlickNo, in de fust place yer don't; an in de second if yer cood, yer'd git yer def of cole goin frum one place to tudder. An now, my belobbed brederen, lets in terwestigate how tar git bale; how to avoid de Sing Sing ob de world wot's got to cume. Fiddlin an dancin wont do it. Yer'll neber git ter hebben by loafin, pitchin cents, an dancin Juba! De only way is ter support de preacher, gib yer money ter me, and I'll take yer sins on my shoulder. An now I beseech yer not ter leebe dis here holy place an go round er corner, round er corner and fergit de words yer have heered dis night. Next Wednesday ebenin dar will be a sarbice in his place de Lord willin, but next Thursday ebenin weffer or no. An now we will sing inti de 40-elebent him de particlarest meter.
Old Ebe he was de second man fur Adam was de fust A black man's made ob ebony, a white man's made o' dust. Methuselah was the oldest man, but Sampson was the strongest Cats, rats, and puppies all hab tails, but monkies is der longest.

(While they were singing the 11th verse, I took my departure.B.L.)

LAUREL CO. (Perry Larkey) Amelia Jones:

Concerning slaves of this section of the country, I will quote experiences and observation of an old negro lady who was a slave, Mrs. Amelia Jones, living in North London, Kentucky. "Aunt Amelia" as she is known around here is eighty-eight years of age, being sixteen years of age at the close of the Civil War. Mrs. Jones says, "I will tell as best I can remember, I was born eighty-eight years ago in Manchester, Ky. under a master by the name of Daw White. he was southern republican and was elected as congressman by that party from Manchester, Ky. He was the son of Hugh White, the original founder of

Whitesberg, Ky. Master White was good to the slaves, he fed us well and had good places for us to sleep, and didn't whip us only when it was necessary, but didn't hesitate to sell any of his slaves, he said, "You all belong to me and if you don't like it, I'll put you in my pocket" meaning of course that he would sell that slave and put the money in his pocket. The day he was to sell the children from their mother he would tell that mother to go to some other place to do some work and in her absence he would sell the children. It was the same when he would sell a man's wife, he also sent him to another job and when he returned his wife would be gone. The master only said "don't worry you can get another one". Mrs. Jones has a sister ninety-two years of age living with her now, who was sold from the auction block in Manchester. Her sister was only twelve years of age when sold and her master received $1,220.00 for her, then she was taken south to some plantation. Also her father was sold at that place at an auction of slaves at a high price, handcuffed and taken south. She never saw her father again. She says the day her father was sold there was a long line of slaves to be sold and after they were sold and a good price paid for each they were handcuffed and marched away to the South, her father was among the number. The Auction block at Manchester was built in the open, from rough-made lumber, a few steps, and a platform on top of that, the slave to be sold. He would look at the crowd as the auctioner would give a general description of the ability and physical standing of the man. He heard the bids as they came in wondering what his master would be like. Mrs. Jones claims she had no privileges, but had as before stated plenty to eat and wear, and a good place to sleep; but most masters treated them cruel and beat them most of the time. They were also underfed at most places, but since they had such a good master they did not want for a thing.

Cemetery Hill as it is known to us here, being in London, Ky. was a hill on which a Civil War battle was fought. The trenches are still here. The hill was given to the north to bury their dead by Jarvis Jackson, a great grand father of the Jarvis Jackson who is now city police of London, today. By some reason, the soldiers were taken up and moved to a different place only a few years ago. Mrs. Hoage says "the first daisies that were brought to this contry were put on that hill" and she can remember when the entire hill was covered with them.

The southern side had trenches on the east side of the Dixie Highway on and surrounding the site where the Pennington Hospital is now standing, which are very vivid today. The London City School being in the path bears a hole today from a cannon ball. Shot no doubt from the Southern forces. The new addition to the school hides the hole, but until recent years it could be seen being about ten inches in diameter. Zollie Coffer a southern general had camped at Wild Cat, Ky. but was forced to retreat when general Garrad and Lucas and Stratton two captains under him, all from Clay county, with a large crowd came in. He, on his retreat came through London and had a battle with an army of Ohioians camped on Cemetery Hill. Quoted a poem by Mrs. Hodge, which she remembered from those days:
"Just raise your eyes to yon grassy hill, View the bold Ohioians working with skill, Their bombs lying around them to spew fiery flames, Among the seceders, till they wont own their names."

Mrs. Hodge quotes another poem from memory about Gen. Coffer's retreat from Wild Cat:
"Our tigers and bullpups to Wild Cat did go, To fight our brave boys, tho our force they did not know. When they come in gun shot distance, Schelf told them to halt, We're not Murphey's honey, nor Alex Whites salt. His orders to his men, was "go thru" or "go to hell" But our Indiana hoosier bous, heard them too well, In less than thirty minutes, they gave them many balls, Wild Cat had had kittens, Oh; don't you hear them squall. They did not stay long, before they did Went on double quick and left all their As they went back through Barbourville, I've lost fifteen hundred killed or run retreat, meat, they say Zollie did say away.

Away back in Mississippi, we're forced to go As for our loss you'll never know Slipped back when the union fell asleep Hauled off our dead and buried them deep. To fight against Garrad, it never will do, Stratton and Lucas is hard to out do, They conquered our tigers and bull pups too, In spite of our force and all we could do."

Coffer was killed by Colonel Frye at Mill Springs. A statue is erected to Zollie Coffer at Somerset, Kentucky.

Both sides were cruel during the Civil War. Mrs. McDaniel who lives here tells a story of how her father was killed in Clay County, while eating dinner one day. Some federal soldiers drove up and asked what side he was on and upon saying the confederate side, they took him outside and shot him with a gun in his own yard.

Jenny McKee:

Mrs. Jenny McKee, of color, who lives just North of London can tell many interesting things of her life. "Aunt Jenny" as she is called, is about eighty-five years of age, and says she thinks she is older than that as she can remember many things of the slave days. She tells of the old "masters" home and the negro shacks all in a row behind the home. She has a scar on her forehead received when she was pushed by one of the other little slaves, upon a marble mantle place and received a deep wound in her head. The old negro lady slaves would sit in the door way of their little shacks and play with pieces of string, not knowing what else to do to pass off the time. They were never restless for they knew no other life than slavery. Aunt Jenny McKee was born in Texas though she doesn't know what town she was born in. She remembers when her mother was sold into the hands of another slave owner, the name of the place was White Ranch Louisiana. Her mother married again, and this time she went by the name of Redman, her mother's second husband was named John Redman, and Aunt Jenny altho her real name was Jenny Garden, carried the name of Redman until she was married to McKee. During the War her mother died with cholera, and after the war her step-father sold or gave her away to an old Negro lady by the name of Tillet, her Husband was a captain from the 116th regiment from Manchester. They had no children and so Aunt Jenny was given or sold to Martha Tillet. Aunt Jenny still has the paper that was written with her adoption by Mrs. Martha Tillet and John Redman, the paper was exactly as written below:

White Ranch September 10, 1866 To Whom it may concern, I, John Redman has this day given my consent that Mrs. Martha Tillet can have my child Jenny Redman to raise and own as her child, that I shall not claim and take her away at any time in the future.
x John Redman his mark

She has a picture in her possession of Captain Tillet in war costume and with his old rifle. After the war the Tillets were sent back to Manchester where he was mustered out, Aunt Jenny being with them. "I stayed with them" Aunt Jenny said, "until I was married Dec. 14, 1876, to David McKee another soldier of the 116th regiment". She draws a pension now from his services. David McKee was a slave under John McKee, father of the late John McKee of this place. He was finally sold to a man by the name of Meriah Jackson. "David's masters were good to him" said Jenny "he learned to be a black smith under them". Aunt Jenny has the history of the 116th regiment, U.S.C. Infantry. Tillet was captain in this regiment and David McKee a soldier then was a lot of soldiers in this regiment from here. Tom Griffin being one, a slave who died a few years ago. The history was printed in 1866 and this particular copy was presented to Captain Tillet, and bears his signature. The first deed to be put on record in the Laurel County court was between Media Bledsoe of Garrad County of the first part and Daniel Garrard of Clay County of the second part. Being 4800 acres of land lying in Knox County on Laurel River and being that part of 16000 acres of land patented in the name of John Watts. One thousand dollars was the sum paid for this land. This is on record in Deed Book "A", page 1. Date of September 30, 1824.

JEFFERSON CO. (Byers York) Susan Dale Sanders:

The following is a story of Mrs. Susan Dale Sanders, #1 Dupree Alley, between Breckinridge and Lampton Sts., Louisville, an old Negro Slave mammy, and of her life, as she related it. "I lived near Taylorsville, Kentucky, in Spencer County, nearly all my life, 'cept the last fo' or five yea's I'se been livin' here. I was bo'n there in a log cabin, it was made of logs, and it was chinked with clay and rock. My Mammy, was raised from a baby by her master, Rueben Dale. He was a good ole Master, and was alway's good to my Mammy. Master Dale owned a big farm and had big fields of co'n an' tobacco, and we raised everything we had to eat. Ole master Dale was a good ole baptist, had lots of good ole time relig'n. Ruben Dale had lots of slaves, and every family had its own cabin. As he raised my Mammy as a slave from a baby, she thought there was none livin' bett'r than her master Dale. The next fa'm close to the Masters, was owned by a man, Colonel Jack Allen, and he had a big fa'm and owned lots of slaves. And Mammy was allowed to marry one of the Allan slaves, and my father's name was Will Allen. You see the slaves had the same name as the Master's, as he owned 'em. My Mammy had seven children and we all grow'd up on our Master Dales fa'm. My father had to stay at his master's, Col. Jack Allen's and wo'k in the fields all day, but at night he would come to my mammy's cabin and stay all night, and go back to his master's, Col. Allen's fields the next mon'in. Yes, I grow'd up in slavery times. I used to carry tubs of clothes down to the old spring house, there was plenty of water, and I'se washed all the clothes there. Me and my sisters used to wash and sing and we had a good time. I can't remember much of the ole song's its been so long ago. I had two brothers, and they jined the war and fought in the army. One was named Harry and 'tother Peter. Mammy wo'ked hard, done all the cookin' but ole Master Dale was so good to all of us children we did't mind it. I'se was a mischevious gal when I was grow'in up. I'se would get a lickin' most every-day. I'se alway's like to fight the ot'er children, and I would say, "Mammy she hit me", but I was bad and I'se got my whipp'n. On my masters fa'm we killed a lot of hogs for our meat, had a big trough, that we cut the meat up in, and put the hams and shoulders together, and the middles together, then put 'em down in salt for about six weeks, and then hang them up in the smoke-house and smoke 'em with hickory chips. And leave them all the time till we used 'em up. We had a apple house we used to fill every fall with the best apples. The ole master sho' had a apple fa'm. Inside of the house there was a big hole in the ground,

dug deep, and we use to fill it full of apples, then cover it over with a straw, and O Lawd, we would have apples all wint'r when the snow lies deep on the ground; sure I wish them old days back. Some of the other old Masters, who had lots of slaves on fa'ms close by, was so mean to the slaves they owned. They wo'ked the women and men both in the fields and the children too, and when the ole Master thought they was'n't do'n' 'nuf wo'k, he would take his men and strip off their shirts, and lash them with cow-hide whips until you could see the blood run down them poor niggers backs. The Nigger traders would come through and buy up a lot of men, and women slaves, and get a big drove of them and take them further south to work in the fields, leavin their babies. I'se never can forget. I know'd some mean ole masters. Our ole master Dale that raised my Mammy and her family never was hard or mean like that. He would let us go to church, have parties and dances. One of the ole salves would come to our cabin with his fiddle and we'd dance. After I'se grow'd up, I'se wo'ked for Mrs. Susan Lovell, that was the ole masters married daughter. She lived down the road from his fa'm. She was good to me! You see I was named after Susan Lovell. It was while I was wo'kin' fo' her when the war ended. She told me I was free after the war was over. I got happy and sung but I didn't know for a long time, what to be free was, so after the war she hired me and I stayed on doin' all the cookin' and washin' and all the work, and I was hired to her for four dollars a month. After the war was over my father died. And it wasn't long after that, I Married Wm. Sanders and we had six children. I got a Government pension, as my husband was in the army during the Civil War and he was wounded in the body, but he lived a long time after the war was ended. In the ole days we used to sing and go to church, sing the ole time religion, and when we danced we sung: "Who's been here since I'se been gone, Ah, that gal with the blue dress on." I'se still believes in lots of good and bad luck signs, but forget most of 'em, "But if you drap a knife, on the floor someone is sure to come to see you, and if you dream of money that is good luck." "To sneeze at the table is bad luck, to sneeze when away from the table good luck." "If you dream of the stars is bad luck."

John Anderson:

A story resulting from an interview with John Anderson, an old Negro slave: "I was born in Pennsylvania, on Shiptown road, Clinton County, close to Mercersberg. When I was growing up my mammy always believed in making her own medicine, and doctored the whole family with the roots she dug herself. She use to bile down the roots from may-apple, snake root and blood root, and make her medicine. This was good for the blood and keep us from gettin' sick. While the wah was goin' on, the soldiers were campin' all about us and when they heer'd the Gray's was comin' they got ready for battle, and when they did come they fit' em back, and they made their stand at Harpers Ferry, Va., and had a hard battle there. My mammy was scared of the Gray's and when she heer'd they was comin', would hide us three boys in some white folks cellar until they was gone. They would take all the young niggahs with them they could get hold of, and soon as they'd gone, we would go back home. When the wah was over, me and some boys went over to the battlefield and foun' a calvary gun which I had for years. We lived in a log cabin on a farm and worked for a farmer in the fields while my mammy worked in the house for the white folks. We had lots of things that is good and bad luck."

Joana Owens:

The following is the life and traditions of Joana Owens, 520 E. Breckinridge St., Louisville, Kentucky, an old negro mammy who was born during slavery. "My mother and father was slaves, and there was two children born to them, my sister and me. We used to live at Hawesville, Kentucky, on the Ohio River. My peoples name was Barr, and their masters name was Nolan Barr. You know they all had to take their masters name in slave days.

I will never forget how mean old Master Nolan Barr was to us. I was about fourteen years old and my sister was a little younger. We lived in an old log cabin. The cracks was filled with mud. My Mother done the housework for Master Barr's house. My father and sister and me had to work in the fields. He had a big farm, and owned lots of slaves, and when the old master got mad at his slaves for not working hard enough he would tie them up by their thumbs and whip the male slaves till they begged for mercy. He sure was a mean old man. I will never forget him as long as I live. I don't know exactly how old I is, but I am close to ninety now. After I growed up and married a man named Owens, we come here to Louisville to live. That was a short while after the slaves was freed. I can remember how me and my sister used to go down to the river and watch the red hospital boats come in, bringing the wounded soldiers in to be cared for, and me and sister would go long singingNiggerNigger never die, if you want a chicken pie."

[Martha J. Jones:]

In an interview with Mrs. Martha J. Jones, she reminisced of the old Civil War days as follows: "I was born in Buckingham County, Virginia, and later during the Civil War, I lived in Gilmer County, W. Va. My fathers name was Robert R. Turner; he was born in 1818 and my mother's name was Susan; she was born in 1821. My parents had six children and we lived on a big farm. My father was in the legislature in W. Va. During the Civil War, I had three brother in the Southern Army. One of them died of fever, one was shot and killed in action, and the other William Wert Turner, came out of the army after the close of the war and became a lawyer. Later he went to New Castle, Kentucky, and became a prominent lawyer, where he remained until his death in 1932. I married John R. Jones, a lieutenant in the Union Army, at Gilmer, W. Va., when I was about twenty years old, shortly after the war. We then moved to New Castle, Kentucky, Henry County. We had four children born to us, and I now have three living children; later on in years we moved to Louisville. During the days of the Civil War my father owned three slave, one was an old darkey named Alex, and the nigger mammies, were Diana and Mary Ann. My

parents were always good to their slaves, and never traded or sold them. They were good workers and my father never kept many. My Uncle, John C. Turner, had farms close to my father's in West Va., and he had fifty-two slaves when the war ended. He would buy, sell and trade them all the time. The slaves were judged by the Masters. If they were big and strong they would bring a good price, as they would be better workers for the fields, and then, I would watch my uncle swap and buy slaves, just the same as he was buying any other stock for his farm. I am getting [HW: old] now, and my memory is not so good no more, and it is hard to remember the things of so long ago. You see, I will be ninety years old, next Feb. 23rd. I was born in 1847."

FLOYD CO. (John I. Sturgill) Charlie Richmond:

We are unable to interview ex-slaves in Floyd County, so far as anyone we are able to contact knows, there are no living ex-slaves in the County. There are several colored people. The majority of them reside at Tram, Kentucky, Floyd County, in a kind of colored colony, having been placed there just after the Civil War. A small number of colored people live in the vicinity of Wayland, Kentucky, the original being the remains of a wealthy farmer of Civil War day, by name of Martin. The colored people were identified as "Martin's Niggers." The last ex-slave of Floyd County, says Mr. W.S. Wallen of Prestonsburg, Kentucky, was "Uncle" Charlie Richmond, of Prestonsburg. Uncle Charlie was brought to the county by old Judge Richmond, father of I. Richmond of the Richmond Dept. Stores of Prestonsburg, about the time of the Civil War. When the war was over "Uncle" Charlie worked at Richmond's for hire and lived as a member of the family. While working on a Prestonsburg newspaper, Mr. Wallen interviewed this old ex-slave and worked him into a feature story for his paper. These old paper files were destroyed by fire about 1928.

Mr. Wallen remembers that "Uncle" Charlie Richmond, as the old ex-slave was called, died in 1910, was buried in Prestonsburg, and that he, W.S. Wallen, wrote up the old Darkey's death and funeral for his newspaper. This is the same paper who's files were destroyed by fire and which papers does not now exist. Old Judge Richmond brought this old slave, from Virginia about 1862, along with a number of other slaves. "Uncle" Charlies was the only slave that remained in the family as a servant after the Emancipation Proclamation. Mr. Wallen is a lawyer in Prestonsburg, Kentucky, a member of the James and Wallen Law Firm, located in the Lane Bldg., on Court St. He was born at Goodlow, Kentucky in Floyd County, March 15, 1866. He taught school in Floyd County thirteen years, took his L.L.B. at Law School in Valpariso, Ind., in 1910, and later served as representative to the Kentucky General Assembly from the 93rd District, the 1922-24 and 26 Sessions. The List of People who owned Slaves in Floyd County include:
Sophia Lane, Lanesville. Jim Lane, Lanesville Gilbert Higgins, Wilson's Creek George May, Maytown Hi Morgan, Prestonsburg Penny J. Sizemore, Prestonsburg Samuel P. Davidson, Prestonsburg I. Richmond, Prestonsburg Valentine Mayo, Prestonsburg ---- Lanes, Prestonsburg Kennie Hatcher, Lanesville Morgan Clark, John's Creek Daniel Hager, Hager Shoals near what is Auxier, Ky. Adam Gayheart, Prestonsburg John P. Martin, Prestonsburg Jacob Mayo, Sr., Prestonsburg

Wm. Mayo, Jr., Prestonsburg Johnny Martin, Wayland, Kentucky Thomas Johns, Dwale, Ky. Isom Slone, Beaver Creek John Bud Harris, Emma, Kentucky Billy Slone, Caney Fork, Right Beaver, Kentucky.

This list is as remembered by the oldest citizens, and one T.J. "Uncle" Jeff Sizemore, 94 years old Civil War Veteran and citizen of Prestonsburg, Kentucky, dictated then to the writer in just this order. The nearest auction blocks were Mt. Sterling, Kentucky and Gladdville, Virginia. Most slaves from the present Floyd County Territory were bought and sold through auction in southwest Virginia. Other auction blocks were at Abington and Bristol, Virginia. The negro dialect of this county is a combination of the dialect white folk use plus that of the negro of the South. The colored population is continually moving back and forth from Alabama, Georgia and North and South Carolinas. They visit a lot. Colored teachers so far have all been from Ohio. Most visiting colored preachers come from Alabama and the Carolinas. The negroes leave out their R's use an't han't gwin, su' for sir, yea for yes, dah for there and such expressions as, "I's Ye?" The wealthiest families o' white folk still retain colored servants. In Prestonsburg, Kentucky one may see on the streets neat looking colored gals leading or wheeling young white children along. Folk say this is why so many southerners leave out their R's and hold on to the old superstitions, they've had a colored mama for a nurse-maid. Adam Gearheart was a sportsman and used negro Jockeys. His best jockey, Dennis, was sold to Morg. Clark, John's Creek. The old race track took in part of the east end of the present Prestonsburgfrom Gearheart's home East in Mayo's bottom one mile to Kelse HollowJimmie Davidson now lives at the beginning of the old track, near Maple Street. Mike Tarter of Tennessee, Gearheart's son-in-law brought horses from Tennessee and ran them here. Tarter was a promoter and book-maker also. Penny J. Sizemore and Morg. Clark were other sportsmen. This was as early as 1840 up to the Civil War.

Slaves ware traded, bought and sold between owners just as domestic animals are today. Where one owned only a few servants with no families they lived in the big houseotherwise in Slave quarters, little cabins nearby. Billy Slone just had two female servants, he bought them in Virginia 15 years old, for $1,000.00 sound. Many folk went over to Mt. Sterling or Lexington to auctions for trading servants. (The same manner is used trading stock today). Slave traders came into the county to buy up slaves for the Southern plantations, and cotton or sugar fieldsSlave families were very frequently separated, some members mean, theiving, or running away niggers were sold (first) down the river. Sometimes good servants were sold for the price, the master being in a financial strait or dire need of money. Traders handcuffed their servants purchased, and took them by boat or horse-back down the river or over in Virginia and Carolina tobacco fields. Good servants were usually well treated and not over-worked. Mean or contrary servants were whipped, or punished in other ways. Run-aways were hunteddogs being used to track them at times.

OWENS CO. (John Forsee) George Dorsey:

Although this article is presented in narrative form and has but few characters, the writer believes it to be an excellent example of life in Owen County sixty or more years ago. With the exception of the grey eagle episode, similar events to these described were happening all over the county. There is no reason to doubt the authenticity of any part of the article. The narrator (George Dorsey, age 76 (negro) Owentown, Kentucky, born in slavery and raised by a white family) bears a good reputation and is intelligent enough to react favorably and intelligently to questions concerning the past. Further interviews concerning more general subjects are planned.

"I was born on the 16th day of June, 1860 on the ole poor house farm 'bout two miles from Owentown. My mother yousta tell me I'd be a sleepy head. I didn't know what she meant by that so finally one day, after I got to be a great big boy, I asked her what she meant. "Well, she says, Chickens that is hatched in June jess stand 'round in the hot sun an' sleep themselves to death. So, as you was born in June, you'll jess be a sleepy head." "My mother belonged to Sammy Duvall, the father o' little Sam Duvall who died not long ago. Little Sam usta be town marshall here and a guard at the pen over at Frankfort. I was born a slave an' stayed one till the niggers was freed. "Bout the time the war was over I seen my first soldier. The road that passed along in front of our house was a dirt road. I'd gone with mother to watch her milk a young cow late one night, 'bout dark I guess, when I heard somebody hollerin' and yellin' an' I looked down the road an' seen 'em comin'. I was 'bout five years old then an' it looked to me like all the army was comin' up the road. The captain was on a hawse an' the men afoot an' the dust from the dirt road a flyin'. There was a moon shinin' an' you could see the muskets shinin' in the moonlight. I was settin' on a fence an' when I seen 'em it scared me so I started to run. When I jumped off I fell an' cut a hole in my for'head right over this left eye. The scar's there yet. I run in the house and hid. Mr. Sammy Duvall had to get on a hawse an' go to New Liberty an' fetch a doctor to plug up the hole in my head. I seen lots of soldiers after that an' I always run under the bed or hid in a closet or somewheres. They stayed 'round here for a long time. Finally provender got low and the soldiers took to stealing. We called it stealin', but I reckon it warn't for they come and got the stuff like meat out o' the smoke house in broad open daylight. Mr. Duvall had a chestnut earl stallion he called Drennon an' they come, or somebody did, an' got him one night. One day, bout two or three weeks later, Will Duvall, a son o' Mr. Sammy Duvall, heard that the hawse was over in Henry County where the soldiers had a camp. So he went over there and found the Captain an' told him he'd come after old Drennon. The Captain said to describe him an' Will said, "Captain, he's a chestnut earl named Drennon. If'n I whistl' a certain way he' nicker an' answer me." "Well, they went down to the stable where they had a lot of stalls like, under tents. An' when they got there, Will, he whistled, an' sure 'nough, old Drennon nickered. So the Captain, he said, That's your hawse all right. Go in an' get him an' take him on home.

Will brought the hawse home an' took him down in the woods on the creek where the water'd washed all the dirt offen a big, flat rock and we kep him hid for three or four weeks. We didn't want to loose him again. When I was 'bout six years old we moved offen the creek to a new road up on the ridge. It was on the same farm but to another house. I had a great big, ole grey cat I called "Tom." I wanted to move him so I put him in a pillow slip so's he couldn't see where we wus takin' him so he couldn't fin' the way back. He stayed 'round his new home for a few days an' then he went back to his ole home. Mr. Duvall went and got him again for me. Not many white men would do that for a little nigger boy. He musta told Tom somethin' for he never run off no more. Mr. Duvall usta ride a blazed-face, sarl [HW: sorrel] mare named Kit. He most al'ays taken me up behind him, 'specially if he was goin' to town. Kit was trained to hunt deer. I can't remember any deer in the country but Mr. Duvall yousta tell me 'bout 'em an 'bout the way they had their hawses trained. He said there wus a place down on Panther Lick Creek, below where we lived, that was a deer lick. The deer would come there and lick the ground close to the creek because there was salt left there by the high waters. He'd put a strap with a littel bell on 'round ole Kit's neck; an' tie her to a tree not far from this lick. Then he'd hide behin' 'nother tree close to Kit. When the deer come ole Kit'd shake her head an' the deer would raise their heads to see what the noise made by the bell was an' where it was comin' from. Then he'd shoot the deer in the head. He showed me the place where he killed the biggest buck he ever seen right here jess out o' town a little ways. He kept the horns. An' I remember seein' 'em in the attic at his house. He had an ole riffle he called "Ole Betsy" that'd been his deer rifle. After I got to be a big boy, huntin' and fishin' was good. I never got to do any uv it except on Saturdays and Sundays. Everbody had a brush fence 'round the house to keep the stock in out o' the yard and one day I seen a big bird sail down on the fence and run under it. Mother was out in the back yard so I said to myself, I'll get the gun and kill that hawk. I taken good aim at its head and banged away. At the crack o' the gun I never heard such a flutterin' in my life. Mother come runnin' to see what was the matter and when she seen it, she said, Son, that's a pheasant. Some day you'll be a good hunter. An' guess I was for I killed lots o' pheasants, quail, squir'ls and rabbits. Little Sammy Duvall had a pointer he called "Quail". She was the smartest dog I ever seen, but everybody had smart dogs them days. Quail'd trail birds when they was runnin' till she got clost and then circle 'round 'em an' make her stand.

Be careful there, Quail, Mr. Sammy would say. He'd nearly always get eight or ten out uv a covey an' sometimes the whole covey. I yousta go along jess to see him shoot. He hardly ever missed. There was so many quail that nobody ever thought to leave any uv a covey if he wanted that many an' they didn't get so scattered that he couldn't fin' em. After the deer was all killed out, people trained their deer hounds to chase foxes, coons and such like. The white boys from town yousta come and get Will and young Sammy to go coon huntin'. They al'ays had ten or twelve dogs. They al'ays taken me along an' treated me jest the same as if I was as white as they was. If I got behind or out o' sight somebody was sure to say, 'Where's George'? One night we treed three coons in a big hollow oak. They started to cut down the trees an' put me at the butt with a fire bran'. When the tree fell the coons'd come out an' I was supposed to drive 'em back with the fire, jest lettin' out one at a time so's the dogs could kill 'em. I was about half scared uv 'em and when one big feller come out I backed up an' he got by me. I throwed the fire at him an' it lit on his back an' burnt' him. I never seen a coon run so fast. But the dogs soon treed him again an' we got him. Then we come back an' the dogs picked up the trail uv another one an' we catched him. I never seed a bigger one. He was as long as this umbrella (3-1/2 ft.) The other one got away. Coon huntin' was a great sport with the boys an' men in those days. I catched the only grey eagle that was ever seen 'round here. They was a bunch of us boys out rabbit huntin' one day one fall. The dogs got after a rabbit an' chased it across a holler out o' range. I had the only gun in the crowd an' was right after that rabbit. The dogs run over the track an' could see 'em over on the hillside jess settin' still. All at once I seen a big birdI taken it to be a hawk, fold its wings like a man'd fold his arms 'round his body, and drop straight down on the rabbit. But the rabbit saw it too for when the eagle got there he was ten feet up the hillside. The bird hit, "boom", jest like that. But the rabbit was goin' over the hill an' the eagle musta saw him for he riz an' flew in that direction. 'You boys stay back, I'll kill that hawk. That's the biggest hawk I ever seen,' I told them. When I got to the top of the ridge I seen him settin' in the top uv a big tree. The boys stayed where I told them and I slipped along till I got pritty close enough to shoot him. He was either watchin' the rabbit or didn't think I was watchin' him for I got pritty close before he started to fly. Jess as he opened his wings I let him have it with my old muzzle loader shotgun. Down he come makin' as much noise as a whole flock o' hawks oughta made. He was

alive when I got to him an' made right at me, strikin' with his claws an' bill. The dogs come when they heard the shot an' he whipped 'em off. Every time he struck one of 'em he (the dog) would holler like he'd been speared. The other boys wanted to kill it but I gotta a long pole an' got it on him so's it held him down. We'd found out by this time that one wing was broke by my shot. So we jess hold of the tips of his wings an' led him to the house. His wing spread was 'bout six or eight feet. When I got him to the house I told 'em I had the biggest hawk they ever seen. A ole man by the same of William said, "Hell that ain't no hawk, that's a grey eagle." A ole colored fiddler, named Fred Roberts, sent word he'd buy it from me. He even got so fraid he wouldn't get it that he come for it. 'What'll you take for him', he asked me, and before I could say anything he says, Ill give a dollar for him'. That was a lot of money for me an' boy like I sold him then and there. I coulda got two or maybe three dollars for him. Fred taken him to town an' fed him live hens and raw meat. On court days or when there was a crowd in town he showed him for ten cents a look. I bet he made $50.00 on him. People yousta to come for miles to see that eagle. He finally died. Fishin' was good too. We cut our poles in the woods an' used to flax thread for lines. Where people built water-gaps in fences that crossed the creeks the water'd fill in till it made a dam. Then the creek spread behind it. Them water holes was full o1 perch an' cat fish. They didn't get much bigger them your hand but they bit fast and we had lots o' fun catchin' 'em.

CHRISTIAN CO. (Mamie Hanberry) Annie B. Boyd: [TR: Interviewer's name also spelled also spelled Hanbery.]

Annie B. Boyd, born August 22nd 1851, resides at corner of Liberty and First Street, Hopkinsville, Kentucky. Born a slave belonging to Charles Cammack

near Gordonsville, Kentucky in Christian County. "My mother and me war put on de block in front of de Courthouse in Hopkinsville and sold to Mr. Newt. Catlett and we brung $500.00. Marse Catlett lived on the corner of Seventh and Clay Streets, Hopkinsville, Kentucky. Wen I was older the white folks had me foh to nurse dar chilluns. I noes wen de war broke out marse had a store and den marsa took me to his wife's kinfolks down in de country till freedom war declared den my stepfather come an' got me. Of course I hed ter work and den I went ter nurse foh Dr. Fairleigh and nussed his daughter Madge. De white folks wont good to me. My marster was a good man but my missus wont no good woman. She uster box my ears, stick pins in me and tie me ter de cedar chest and whoop me as long as she wanter. Oh, how I did hate dat woman. "Yes, once in my life I seed a ghost. We was goin' thru de woods to a neighbors ter a prayer meeting en a man stepped out in de woad without no head wid all his clothes on en I had jes wropped my head dat day and wen I seed him all my hair strings en all jes stood straight up. I got hot den I'se got cold and he jest stepped ter de side of de road en I went by running. Yes, we got ter de prayer meeting en den we went back home de same way en did us niggers run? "I was nurse in slave time en I carried de chilluns all ober de house en one day I had de chilluns upstars en my missus called me en I went ter see whar she wont and while I'se war gone de baby got hodter Indian Turnip an hed bit it by de time I git back dar en I called my missus en she come en made me eat de rest of de turnip en my face enall swelled up en my eyes war closed foh days. After missing de baby en tending ter de uther chilluns all de day an night wen I put de baby ter bed I bed ter knit two round ebery night en would be sleepy en my missus would reach ober en jab a pin in me to keep me awake. Now dat is what I calls a mean woman. "I kin read en write at first of freedom I sent ter school some en learned ter read and write. "I sho do believe in dreams. I had one once I laid down on de bed ter take er nap en den I dreamed dat somethin was a chokin me en I pulled at my dress en a big snake dropped out of my bosom rolled down on de bed. Den on de floor en when I woke up sho nuff dar war a snake on de floor by de bed en I killed it en den I knowed dat I had an enemy sho nuff in a few days a woman I thot was my friend turned gain me. By killing de snake I knowed dat I would conquer dat enemy. "I noes wishes cen come tru seems ter me I hev but my memory aint so good but still I believes hit.

"Wen de smoke flies low hit sho is goin ter snow." "Spilling salt or ter waste salt is bad luck. I always wen I makes my bread put de salt in de bread den I puts some of de salt in de fire ter bring me good luck. "Sometime de moon affects people wen it changes hit makes some folks crazy en dey is hard to git alon wid." "If you plant Irish pertatoes on de light of de moon you hev nuthin but top. Whatever ter be made underneath de ground like turnips, potatoes, onions is ter be planted by de dark of de moon. Beans, peas, corn in de light of de moon. "Yes, spit will cure, cause I had ringworms once en in de morning wen I woke up afore I spoke ter anyone I'd take spit en put on my face en hit sho cured de ringworms." (Signs) "If you nail a horse shoe ober de door hits a good luck ter you. "I thin "13" is an unlucky number I'se heard so much talk of hit till I believes hit. Breaking a mirror is sho bad luck if you break one you will hev seben years bad luck." "Blue gummed niggers is shon bad luck wen I sees one gits as far away as I kin foh if one bites you you is a ded nigger foh dey is pizen as er diamond back." "De white folks jes made niggers carry on like brutes. One white man uster say ter nuther white man, "My nigger man Sam wanter marry yer nigger gal Lucy what does yer say en if he said hit war all right why dat couple war supposed to be married. Den Sam would work foh his marster in de daytime en den would spend de night at Lucy's house on de next plantation."

Kate Billingsby:

Kate Billingsby, Ex-slave, according to a record in a Bible the Buckners gave her when she married was born in 1828. She was owned by Frank and Sarah Buckner. Born in this County and has spent her life in and around Hopkinsville.

She lives on what is known as the Gates Mill Road about one half mile east of US 41E and owns her own home. Aunt Kate as she is generally called is a small black negro and in going into her home you will find it furnished in lovely antique furniture in a disreputable state of repair. She met me with a dignity and grace that would be a credit to any one of the white race to copy, illiterate though she may be. Her culture and training goes back to the old Buckner family, at one time one of the most cultured families in Christian County. She is not a superstitious negro. Being born a Buckner slave, she was never sold and her manners and ways proclaim that she surely must have been raised in "De white folks house" as she claims, being a maid when old enough, to one of Frank Buckner's daughters. She stated, "Dese Buckners war sho good to me, eben now dey chilluns comes to see me and always bring me something. Dey don let my taxes lapse am I'se neber widout somting to eat." My man and I was married by Mr. Alexander at McClain College. I was de cook an he was the janitor. My man followed his Massa in de Secess War. If he was a livin' now he would be 110 years old, he bin ded 'round fifteen year." No I'se done believe in no ghosts hants or anything of that kind my white folks being "quality". I'se been raised by "quality"! Why I'se "quality nigger". "Wen any of my folks git sick or eny of my white folks de doctor would always bee sent foh." (Her address is: R.R. #2, Hopkinsville, Ky.)

Nannie Eaves:

Nannie Eaves, age 91, born in McLain County, Ky. being a slave of William Eaves, never sold, address now R.R. #2, Hopkinsville, Kentucky. "I guess I was about twenty one years old wen I was freed." I'se was neber once treated as a slave cause my Massa was my very own Daddy. Ben Eaves my husband was a slave en chile of George Eaves my Massa's brother. He ran away from his Massa en his Daddy en jins the U.S. Army during the Secess War en I'se now drawing a pension from Uncle Sam. I'se sho glad dat he had sense nuff ter go dis way or I'd be jes like dese old niggers dat is now on de Government.

"Course I never sweep de trash out de house after sun down jest sweep hit in de corner of de room cause hit is bad luck ter sweep out de door after dark. Lawd yes squeech owls en dogs howling under de house shi God means dar is going ter be a death in de family. Wen I hears one I'se git trembly all ober, hit makes me hot en den cold both de same time." "Ho I haint neber seed a ghost or hant but I sho don wanter see one neither. I'se always fraid I will seed one. Sho de dead can hant you if war not good to dem wen dey is livin'. Signs en sech things is going out of style now but Lor wen I was a chile why seems like things war better cause of dem." Nannie is a tall bright negro holding herself very straight, with real white long hair. Her hair is very fine and wavy. Her cabin home was immaculate, furnished very neatly in the now prevailing style.

Slave Trades: "We had two slave traders in this town. They were Judge Houston and his son-in-law, Dr. Brady. They gathered up all the slaves that were unrully or that people wanted to trade and housed them in an old barn until they had enough to take to New Orleans on a boat. They traded them down there for work in the cotton fields.

Mary Wright:

Mary Wright, 204 W. Fourth St., Born August 1, 1865. "I was born at Gracey, Kentucky on Mr. James Colemans far, in a log cabin wid a dirt floor en a stick chimney. "Folks uster weat wat dey calls a "Polanaise". Hid wat kinder like a wrapper made of calico made wid tight in de waist en wide in de bottom. Den I've remembers de basque waist on de over skirts dese war made real tight waists wid a point in de back en ober de stomach. De skirt wer real full dem a skirt ober dis ter de knees wid a big pucker on de hips."

"My Mammy bound me out to Miss Puss Graham ter learn ter work, foh my vittals en cloes. Miss Puss gave me a pair of red morocco shoes en I was made so happy, I'se neber fohgot dese shoes. "I heard my Mammy talk of "De Nigger Risin". De Klu Klux uster stick de niggers head on er stake alongside de Cadiz road en dar de buzzards would eat them till nuthin' was left but de bones. Dar war a sign on dis stake dat said "Look out Nigger You are next". Us chilluns would not go far way from dat cabin. I'se tells you dat is so. I jes knowed dat dis Ku Klux would do dat to us sho if weuns had been catched. "I remember wen Hopkinsville had jest a few stores en ole jew by name of Shyer bought bones an iron en rags. Once us chilluns found some bones on de creek bank en took dem things and wanted ter sell dem to Mr. Shyer en he said 'take dem things way dey stink, dey aint cured up yet. Bury dem things den bring dem back to me. Us Chilluns bed a hard time gittin home cause we stunk so bad.' "I remember wen we uster hev big time quilting on dem days we sho had a big time fore we start in de morning wid a water melon feast, den weuns quilt erwhile den a big dinner war spread out den after dinner we'd quilt in the evening den supper and a big dance dat night, wid de banjo a humming en us niggers a dancing, "Oh, Lawdy wat good days dem war." "Wen we were young we uster hev parties called "Dideoos", de banjo would play en den de girls would line up on one side of de cabin en de boys on de tother side while the folks war a clappin en er playing why de boys en girls wuld choose dar parrners den weuns sing:
"Ole Brer Rabbit, Shake it, shake it, How I love you, Shake it, shake it.

I'd ruther play dat game dan to eat." "We uster tap maple trees en hev big gathering foh ter make maple sugar dat war while I lived at Gracey. "De stage coach day war big days, wen de stage coach war a comin thru why us little niggers would try ter keep up wid de horses en run erlong side de coach en sometimes a man or woman would drop us a penny den dar was sho a scramble."

"I remember wen we uster wash cloes wid a paddle. You wet dese cloes en put soft soap in dem, the soap war made outer ash lye en grease den dese cloes war spread on a smooth stump an beat wid paddles till dey war clean. Den come de wooden wash board, hit war jes a piece of wood wid rough places or ridges chiseled in hit. Wen we uster wash quilts we uster cyt a nikasses varrek ubter eb dat made de tub deb my Mammy would put water in dese tubs den soft soap de quilts den us chilluns would git in de tubs in our Bare foots en tromp de dirt out." "We uster use grease lamps, dese war made outer iron, wid a piece of cotton rope down in de grease on dis jes send out a puny smelly light. Dem de brass lamp came erlong hit war a little lamp wid a wich wid a handle in er stem, no burner or nuthin hit burned coaloil but had no chimney." "Hee, Hee, Hee, I remember arbout a story Mary Beard told ter me erbout a slave woman dat war foolish. Her Massa couldn't git no body ter buy her, hee, hee, hee, so he dresses her up nice en buys her a thimble en gives her a piece of cloth ter sew on. It war right here in Hopkinsville in front of de court house dat de block war en he sold dis woman as a "sewing slave", en her war foolish en couldn't take er right stitch en she sho brought a good price en wen her new Massa found out she war foolish he sho war mad. He tried ter sell her but pshaw he bought something he couldn't git rid of, Hee, Hee." "Dese ole nigger slave traders uster so my Mammy said, steal de niggers from one Massa and dey would leave at night en stay in "Campbells Cave" den dey would take dese niggers wid a promise of freedom to Clarksville, Tenn., sell dem again on "Mr. Dunk Morr's" slave market. Sometimes dese niggers if dey got a new Massa dat war mean would run erway en come back tar dar ole Massas." "Yes I believe you can be hauted, I aint neber seed one tho but I'se heard dem en I jest git creepy en I no's dey is around." "Cos dreams come tru, I dont remember one now but if I'se had one ergin I will try ter remember en tells you." "No I aint neber seed a ghost. I feels dem sometimes en I jis shot my eyes en pray de "Good Lawd" ter send dat ghost away." "If youse find a horse shoe er put eber de door you will sho has good luck."

"Thirteen has always been my lucky number. Dats follish ter thing 'Thirteen is unlucky'. Seben is lucky ter me ter. I always win when I think of a seben." "Of cos now if youse breakes a mirror you cant keep from having bad luck. Nuthin you do will keep you from hit." "Sho is bad luck ter meet a cross-eyed pusson er blue gummed niggers is pizen cause if one bites you youse will sho ter die." "My Mammy sho did hev a big wedding my Pappys Massa ask my Mammy Massa foh her en den my Mammy Massa give her a big infair dat cost him $200.00 wid de bridal supper en all." "Dey uster do niggers pretty bad erbout dat funerals. Wen a nigger did die why de rest of de niggers hed ter work en one nigger made de box whiler ernother nigger dug de grave en the nigger war jes civered up en den on de Fourth Sunday in August ebery year all de colored folks would take a basket dinner ter de church en each family dat had buried a nigger would pay de preacher ter preach the sermon foh dat darkie dat died. We ate dinner en supper at de church en sometimes the funeral foh some fo de darkies wouldn't git preached till next August. We went to dis funeral why we had big time talking wid our neighbors en of de dead." "Dogs howling meand bad luck if he howls under de house why someone is goin ter die." "If er owl come around de house on holler a death will happen in de family fore de next day." "I remembers I wat a sitting in de house en er peckerwood war a pecking on de house 'Pure bad luck.'" "I was working once foh Mrs. Shelton wen a little wren kept trying ter git in de house an I kep a shosin hit arway wen he got in somehow jes as soon as hit did Mrs. Shelton called me en I had a telegram from Chicago my neice war dead. She by dat I nos dat am bad luck. I dont like wrens any how." "Wenn a cow loses hits cud, jes giv hit an old dirty dish rag en den de cow will ding her cud again."

"Sometimes a cow gits sich en lay down en if you will fell her tail on de end it is all soft, 'Dat cow hot holler tail, en less you split dat tail en fill de holler wid salt den bind hit up dat cow will sholy die.'" "I asked Mary if she was superstitious and she said 'no, cos niggers are edicatted dese days en dey don believe in all dat tom-foolery. Dey neber would benn so foolish if de white folks did not tell us all dat rot.'" Mary neither reads or writes and is not superstitious according to her admission. What do you think of it. I am afraid that I do not agree with. M.D.H.)

CLAY CO. (Pearl House) Sophia Word:

The following story of slave days is the exact words of one who had the bitter experience of slavery. Sophia Word, who is now ninety-nine years of age, born February 2, 1837. She tells me she was in bondage for nineteen years and nine months. I shall repeat just as she told the story: "I wuz here in time of Mexican War and seed 'em get up volunteers to go. They wuz dressed in brown and band played 'Our Hunting Shirts are Fringed with Doe and away We march to Mexico'. "My grandmother came straight from Africa and wuz auctioned off and bought by William Reide Father. When he died William Reides inherited my mother. Mother married a Bates and had ten of us children. "Our Master didn't auction off his slaves as the other masters would for he was a better master than most of them. When he started to sale one of us he would go out and talk to the old slave trader like he wuz g'wine to sale a cow or sometin and then he would come back to git the slave he wanted. This wuz the way my mothers' brother and sister wuz sold. When the other masters at other places sold a slave they put the slave on the auction block and the slave trader had a long whop that he hit them with to see if they could jump around and wuz strong. The largest and brought the money.

"I wuz a slave nineteen yeahs and nine months but somehow or nuther I didn't belong to a real mean pet of people. The white folks said I was the meanest nigger that ever wuz. One day my Mistress Lyndia called fer me to come in the house, but no, I wouldn't go. She walks out and says she is Gwine make me go. So she takes and drags me in the house. Then I grabs that white woman, when she turned her back, and shook her until she begged for mercy. When the master comes in, I wuz given a terrible beating with a whip but I did'nt care fer I give the mistress a good'un too. "We lived off to the back of the masters house in a little log cabin, that had one winder in the side. We lived tobly well and didn't starve fer we had enough to eat but we didn't have as good as the master and mistress had. We would slip in the house after the master and mistress wuz sleeping and cook to suit ourselves and cook what we wanted. "The Mistress had an old parrot and one day I wuz in the kitchen making cookies, and I decided I wanted some of them so I tooks me out some and put them on a chair and when I did this the mistress entered the door, I picks up a cushion and throws over the pile of cookies on the chair and mistress cane near the chair and the old parrot cries out, Mistress burn, Mistress burn, then the mistress looks under the cushion and she had me whupped but the next day I killed the parrot, and she often wondered who or what killed the bird. "I've seen whole pigs roasted before open fire place and when it wuz done we would put a nice red apple in its mouth and the big white folks company that come would eat of this delicious dish. Sometimes we had to bake pies for a week to supply the company that wuz invited to our masters and mistresses house. They served elaborate dinners and hundreds of guest were invited. "My master wuzn't as mean as most masters. Hugh White was so mean to his slaves that I know of two gals that killt themselfs. One nigger gal sudie wuz found across the bed with a pen knife in her hand. He whipped another nigger gal most to death fer fergiting to put onions in the stew. The next day she went down to the river and fer nine days they searched fer her and her body finally washed upon the shore. The master could never live in that house again as when he would go to sleep he would see the nigger standing over his bed. Then he moved to Richmond and there he stayed until a little later when he hung himself. "Our clothes wuz made from cotton and linsey. Cotton wuz used in the summer and linsey fer the winter. Sometimes our clothes wuz yeller checked and most

time red. Our stockings wuz made of coarse yarn fer winter to wear with coarse shoes. We had high topped shoes fer Sunday. "I've seed ten thousand of the Union Soldiers and a great many of the rebel soldiers. The Rebel soldiers would take everything they could get their hands on but I never did know of the Union Soldier taking anything. The rebels have stole my masters cows and horses and we would have to hide the meat in a box and bury it in the ground."

BOYD CO. (Carl F. Hall)

The Commonwealth of Kentucky, having for a northern boundary the Ohio Riverthe dividing line between the northern free states and the southern slave states has always been regarded as a southern state. As in the other states of the old south, slavery was an institution until the Thirteenth Ammendment to the Constitution of the United States gave the negro freedom in 1865. Kentucky did not, as other southern states, secede from the Union, but attempted to be neutral during the Civil War. The people, however, were divided in their allegience, furnishing recruits for both the Federal and Confederate armies. The president of the Union, Abraham Lincoln, and the president of the Confederacy, Jefferson Davis, both were born in this state. Boyd County was formed in 1860 from parts of Lawrence, Greenup and Carter Counties, and we are unable to find any records, in Boyd County, as to slave holders and their slaves, though it is known that many well to do families the Catletts, Davis, Poages, Williams and others were slave holders. Slaves were not regarded as persons, had no civil rights and were owned just as any other chattel property, were bought and sold like horses and cattle, and knew no law but the will of their white masters and like other domestic animals could be, and were, acquired and disposed of without regard to family ties or other consideration.

Usually, as each slave represented a large investment of money, they were well cared for, being adequately fed, clothed and sheltered, having medical attention when sick. As, along the border in Kentucky, there were no large plantations where field workers could be used, most of the slaves in this region were house servants, who were housed in wings of the master's house, where the plantations were large enough to need many slaves, they were furnished one, or two, rooms cabins close by the mansion on the master's estate. As educated people are apt to be able to figure out ways to improve their lot, learning among the negroes was not encouraged, in fact it was illegal to teach them. In some instances an enlighted and humane master would teach a servant, and often they could find some one who would teach them secretly. As a race, however, they were, at the time they were set free, without any education at all. Tales are told of cruel masters who overworked, flogged and otherwise mistreated their helpers and slaves; these masters, however, seem to have been an exception to the rule and considering that they were generally well provided for, many slaves were better off economically than the laborer of today who is a victim of misfortunes such as sickness, disability and old age. One reason why slaves were better treated here than further south, was that Kentucky was a border state, and throughout Ohio and other northern states, was an organization known as the "Underground Railroad." This was a sort of secret society whose members were sworn to assist escaped slaves to run away to Canada where they would be free. When a run-away slave crossed the Ohio River he would be met by some one of this organization and taken where he could remain in hiding by day, then by traveling by night, could reach another place of concealment by morning, where he would be fed and hidden until darkness permitted him to reach the next haven. By this means many were successful in reaching freedom, though they were hunted by officers, armed with guns, and assisted by fierce dogs especially trained for this work. Negroes who were unruly, or were caught attempting to escape, were usually sold to planters in the far south where they could not hope to escape, and were forced to end their days in unremitting toil in the cotton and cane fields, forever separated from relatives and friends. It was the barbarism practiced by cruel masters, so vividly portrayed in such books as "Uncle Tom's Cabin" and songs like "Nellie Gray," that awakened the

nation's conscience and brought about the bloody "Civil War" which resulted in the race being set free. Just before the war, George Davis, a mulatto, son of his master and a black servant girl, was in Cincinnati and was accosted by two white men who offered to use the good offices of the "Underground Railroad" to help him to get away to Canada. Being well treated, as a trusted servant of his white father and master, he did not avail himself of this opportunity to escape and stayed on as a slave until Freed by the war, after which he went to Ohio and settled and prospered until his death. Another slave, Asberry Parker, did escape, and traveling by night hiding by day, reached safety in Canada where he worked and saved until he became wealthy. After the war, when he could safely return to the United States, he moved to Ironton, Ohio, where he made his home for the rest of his life. He belonged in his days of slavery, to a Williams family, in Carter County, Kentucky. Another slave, George McVodie, belonging to the Poage family, of Boyd Co., escaped and went to Canada, no [TR: missing word?] as to whether he ever came back later. A sister of George Davis was sold to a planter in Louisiana where she lived until 1877, when she returned to Boyd County as a free woman. As negroes, in slavery days, were regarded as beasts of burden not much interest was taken in the welfare of their souls. Some kind hearted masters would allow them the privilege of meeting in religious service, where some one of their race in spite of the conditions of the times, could read and explain the Bible, would preach. Other masters would not allow this to be done. A negro would become, in character much like the family who owned him, i.e., an honest, moral and kindly master would have slaves of like qualities, while a cruel, dishonest master would usually affect his slaves so that they would be tricky and unreliable. Where the master did not personally supervise his slaves and left them to the mercies of a hired "over-seer," their lot was usually much worse, as these taskmasters were almost always tyranical and were not restrained by a sense of ownership from abusing the helpless creatures under their authority as were the master's, whose money was invested in them.

On one occasion, a young negro saw his own sister stripped naked and unmercifully whipped by one of these over-seers. He gathered up all of his small belongings and tied them in a bundle and securing a club of wood, laid in wait for the cruel 'boss' until dark, when he killed him with the club. He then escaped, via the "Underground Railroad." One thing he was careful to do, was to avoid all telegraph poles, as that he thought the wires could detect and betray him, the telegraph was a mystery to his ignorant mind. He succeeded in making his way to Canada and freedom where he stayed until after the war, when it was safe to return. The slave trade of importing slaves into the United States, being forbidden after about 1820, cut off the supply to such an extent that strong, healthy negroes became very high in price. Many Kentucky slave owners raised slaves for this market just as we today raise live stock on our farms. Only the strong healthy slave women were allowed to have children, and often were not allowed to mate with their own husbands, but were bred like live stock to some male negro who was kept for that purpose because of his strong phisique, which the master wished to reproduce, in order to get a good price for his progeny, just like horses, cattle, dogs and other animals are managed today in order to improve the stock. Often the father of a comely black woman's child, would be the master himself, who would heartlessly sell his own offspring to some other master, without regard for his welfare. Many of the aristocratic women of the master class, to keep from the burdensome task of caring for their own children, and to assure themselves a life of leisure would delegate to one of the negro slave women the care of their own children. Many of the upper class white children were cared for by these faithful black "Mammies" fed by the milk from their breasts. Countless stories are told of the love and devotion of the black "Mammy" for the white child who was brought to their 'grown up' years by her care. A marriage between negroes, before freedom, had no legal standing; a negro couple, wishing to marry, had to get a permit from each master and were united in marriage by a ceremony with a preacher of their own race officiating. After the war, when they were made citizens with civil rights, many former slaves who had been married in this way, hastened to legalize their union by obtaining licenses and having a legal ceremony performed.

While the four years of Civil War, between the North and South resulted in the freedom of the slaves, the negro is yet restricted in many ways in the south. In many states, separate schools are maintained, the negro churches are separate, social equality is not recognized. In Kentucky, intermarriages between the races are not allowed. Separate coaches are provided on railway trains, hotels, restaurants, theaters and other places of amusement, which cater to white customers, do not permit negro patrons. Many towns and cities have zoning ordinances forbidding negroes to live in white localities. In many southern states the negroes is prevented from voting by local regulations, in Boyd County colored people go to the polls and vote just like anyone else. Negroes make good house servants, and are extensively used for that purpose today. White families employ them as chauffeurs, butlers, house boys, child nurses, maids and cooks, preferring them to white servants who are not so adaptable to such subordinate positions in life. Colored men work in barber shops, in restaurants as waiters, and are largely employed as porters in hotels and on railway coaches. Colored women work in hotels as cooks, chamber maids, and are commonly employed as elevator operator in hotels and office buildings. Not many negroes are in business locally, as race prejudice prevents white folks from trading at colored stores, and the local colored population is too small to provide many customers of their own race. Many ambitious colored folks have left here and gone to the large cities of the north, and made conspicious successes in business. Some have succeeded in the professions as doctors, lawyers, actors, and writers and other vocations. All in all, the race has progressed to an astonishing degree since being set free a generation ago. Politics: Formerly, the negro, attributing his freedom to the efforts of Abraham Lincoln in his behalf, voted almost solidly for the Republican Party. Now, however, the Democrats have, by remembering the race when passing out jobs, gained recruits among the colored people, and some negro Democrats are found here. The negro has been accused of voting for money, but it is doubtful if as a race, he is any more prone to this practice than his white fellow citizens among whom this abuse seems to be growing.

BELL CO. (Nelle Shumate) Mandy Gibson:

There were auction-blocks near the court houses where the slaves were sold to the highest bidders. A slave would be placed on a platform and his merits as a speciman of human power and ability to work was enomerated the bidding began. Young slave girls brought high prices because the more slave children that were born on one's plantation the richer he would be in the future. Some slaves were kept just for this purpose, the same as prize thorough-bred stock is kept. In many instances slaves were treated like brutes and their places to sleep were like barn sheds with only a little straw, on which to sleep. Mrs. Neikirk's mother said that she distinctly remembered that the slaves she knew of had only the roughest of food such as: corn bread molasses, and scraps from their owner's table. Their clothing was such as their owners saw fit to give them and the cheapest. An old negro woman, Aunt Mandy Gibson by name, died last month, Sep. in Middlesboro and I have heard her tell about coming here from Alabama when the town of Middlesboro was first founded. When asked about her old home people she would go to great lengths to explain about her people having been slaves, but she would always add that they did not mind slavery as they at that time knew nothing of the outdoor life and therefore desired nothing better. She also said that the family that owned her was a kind nature and was good to slaves. Some of the citizens of Middlesboro today can recall stories that their parents told them about the days when slaves were bought and sold in the United States. Among these is one Mrs. Martha Neikirk, a daughter of an old Union soldier now deceased. Mrs. Rhuben Gilbert, Mrs. Neikirk's mother said that: "Once my mother and I were out in the woods picking huckle-berries and heard a noise as of someone moaning in pain. We kept going toward the sound and finally came to a little brook. Near the water was a negro woman with her head bent over to the ground and weeping as if her heart was broken. Upon asking her what had caused her agony she finally managed to control her emotions enough to sob out her story. The negro woman said then that her master had just sold her to a man that was to take her far away from her present owner and

incidently her children. She said this couldn't be helped but she could ask the good Lord to let her die and get out of the misery she was in. It seems that such incidents were common in those days. Mrs. Sarah Sloan, now residing in Middlesboro tells the stories her mother has told her and she remembers one story in particular about old Aunt Suzy, an old negro slave who, after the close of the Civil War lived near Mrs. Sloan's mother. Aunt Suzy was the property of the Southern plantation owner and had lived on this plantation until she had raised a large family. One day a northern buyer came there and said he wanted to buy some slaves as cheap as possible so, aunt Suzy was getting old and not able to work as she once had, her owner naturally thought that while he had the chance he should sell her but he wanted to keep her children as they were young and able to do hard work. So poor old Aunt Suzy was sold along with some others and taken North. Here she was bought by another trader and sold to a new master. It seems this new master was kind to her and felt sympathy for her in her distress. She told him how she had lived on the old plantation so long and how she had never thought that when she became old and lonely that she would forever be separated from her children so the new [TR: owner?] said he would see what he could do, if anything. He made a trip to her former home and had a talk with the owner of the plantation. The plantation owner said that he had a bad crop year and heavy losses and much as he needed all the help possible to put in more crops he could not afford to buy more slaves, much less one that was unable to work. At this, Aunt Suzy's new owner being a generous, kind-hearted man, decided to give the old lady back to him. He knew he could not get much money for her if he did sell her, for no one wanted an old slave that was unable to work. Aunt Suzy after all her traveling got to return to her old plantation and when the slaves were freed she lived with one of her children until her death.

BREATHITT CO. (Margaret Bishop) As told by Scott Mitchell, a former slave:

Scott Mitchell, claims his age as somewhere in the 70's but his wool is white on the top of his head. Negroes don't whiten near as quickly as white people, evidently he is nearly 90, or there-a-bouts. "Yes'm I 'members the Civil Wah, 'cause I wuz a-livin' in Christian County whah I wuz bohn, right wif my masteh and mistress. Captin Hester and his wife. I wuz raised on a fahm right wif the, then I lef there. "Yes, Cap'n Hester traded my mother an my sister, 'Twuz in 1861, he sent em tuh Mississippi. When they wuz 'way from him 'bout two years he bot em back. Yes, he wuz good tuh us. I wuz my mistess' boy. I looked afteh her, en she made all uv my cloes, en she knit my socks, 'cause I wuz her niggah. "Yes, I wuz twenty yeahs old when I wuz married. I members when I wuz a boy when they had thet Civil Wah. I members theah wuz a brick office wheah they took en hung colohed folks. Yes, the blood wuz a-streamin' down. Sumtimes theah hung them by theah feet, sometimes they hung them by theah thumbs. "I cum tu Kentucky coal mines when I wuz 'bout twenty years old. I worked for Mistah Jenkins. I worked right here et the Davis, the R.T. Davis coal mine, en at the Bailey mine; that was a-fore Mistah Bailey died. "When I worked for Mistah Davis he provided a house in the Cutt-Off, that's ovah wheath the mine's at. We woaked frum 7 o'clock in the mawnin' til 6 'clock at night. Yes, I sure liked tuh woak for Mistah Davis. I tended fuahnaces some, too. I sure wuz sorry wen Mistah Davis died."

UNION CO. (Ruby J. Girten) A Bill of Sale:

This indenture, made and entered into this 5th day of June 1850, by and between Joseph W. Cromwell and Martha Cromwell, his wife, of the first part, and Wm. C. Hamner of the second part, all of the County of Union and State of

Kentucky, Witnesseth: That the said Joseph W. Cromwell and Martha his wife, for, and in consideration of the sum of $550.00, in hand paid, the receipt of which is hereby acknowledged, have given, granted, bargained and sold and by these present to grant bargain, sell and deliver unto the said Wm. C. Hamner a certain negro woman called Milly, about 29 years old, and her child, called James, about 18 months old which negroes together with their increase, and the said Joseph W. Cromwell and Martha Cromwell for themselves, their heirs and assigns, will, warrant, and defend unto the said Wm. C. Hamner, his heirs and assigns forever, against the claims of themselves, their heirs, and against the claims of all and every person or persons whatever. Said Cromwell and wife further warrant said negro woman, Milly, to be sound and healthy, and slaves for life. In testimony whereof, the said Joseph W. Cromwell and Martha Cromwell, his wife, have hereunto set the hands and affixed their seals, the day and date first written. Joseph W. Cromwell Martha L. Cromwell (Recorded in Deed Book on Page 155 at Morganfield, Kentucky.)

WILLNancy Austin:

In the name of God, Amen. I, Nancy Austin of sound mind and disposing memory, but weak in body, do make and publish this as my last will and Testament. In the first place I give to my Grandsons, Fielding Jones and Isaac Vanmeter Jones, a negro girl of the name of Margaritte, and negro boy by the name of Solomon to be equally divided between them when the arrive at the age of 21 years or without lawful issue, then and in that case my will and desire is that the survivor have the aforesaid negroes with their increase and should both die without lawful issue, then and that case my will and desire is that the aforesaid negroes and their increase go to my three children and their lawful heirs. Secondly, I give to my daughter, Harriet Lapham, a negro girl of the name of Mahala, and a boy of the name of Washington, and girl of the name Julian.

Thirdly, I give to my son, Daniel Vanmeter, a negro boy of the name of Alexander, and a negro woman of the name of Teresa, and the horses he claims being 3 in number, and 3 steers, and the hogs he claims, and one bed and furniture. Fourthly: I give to my daughter, Helen Jones, a negro girl of the name of Sarah, and a boy of the name of John, and a girl of the name of Amanda, and two of the choice of my cows, and one bed a furniture. Fifthly: My will and desire is that the house and lot I now live on be sold on a 12 months credit with my personal property not heretofore disposed of by my Executor hereafter named or such of them as may qualify, and such as qualify are hereby authorized to convey said house and lot whenever the purchase money is paid to the prchaser[TR: sic] of said house and lot. Sixthly: My will and desire is that all my just debts be paid and then the balance of the money arising from the sale to be equally divided between my three children and my 2 grandsons, Fielding and Isaac, they taking one fourth of the money between them. Seventhly: My will and desire is that my faithful servants, Amanda, be free at my death and if she should not be able to support herself then out of the hire or services of the negroes I have given to them. Lastly, I appoint Samuel Casey, Gibson B. Taylor and William Grundy executors of this my last will and Testament as witness my hand this 26th day of May, 1837. Nancy Austin Witness: Nathaniel Ashby, C.C. Jones, Tabitha Wilson. (Will Book B., P.9, at Morganfield, Kentucky.)

ROCKCASTLE CO. (Robert Mullins)

The years 1843 to 1845 worked the development of the systematic enticing away, or stealing of slaves from Kentucky slave owners, and the passing them to Canada by a cordon of posts, or relays, which came to be known as the "Underground Railroad". A number were stolen and carried away on horses. The abductors traveled with the slaves at night and concealed them during the day. The old McFerron house in Mt. Vernon, Kentucky was used as a relay post to hide slaves enroute to Ohio, Michigan and Canada. The slaves in these parts were locked in the old McFerron cellar which was situated under the ground, and they were concealed under the cover until night, when they would travel again. There were never at any time any slaves sold from auction blocks in this county. It is reported that the life of the slave in Rockcastle County was a happy lot. Their masters built them cabins to live in, furnished with bunks, tables, stoves, and other necessities. Their masters gave them chickens, cows and other stock and gave them plenty to eat. There are no slaves living in Rockcastle at this time.

CLARK CO. (Mayme Nunnelley)

The first records of Slaves in Clark County was given by a descendant of one of the members of the little band of resolute Revolutionary soldiers who had been comrades and mess mates throughout the long bloody war. These fifteen families, some from Virginia and others from Maryland, started westward in the early spring of 1783 for Kentucky. They bought with them some horses, a few cattle, thirty or forty slaves and a few necessary household articles. After many hardships and trials, borne heroically by both men and women, they halted on the banks of the Big Stoner, in what is now the eastern part of Clark County. Two years later another group of families with their slaves came to join this little settlement. In some cases the owners were good to their slaves had comfortable quarters for them at a reasonable distance from the main house. Their clothing was

given them as they needed it. In most instances the clothing was made on the plantation Material woven, and shoes made. The cabins were one and two rooms, maybe more if the families were large. The slaves ate their meals in the kitchen of the main house. A cruel and inhuman master was ostrazied and taught by the silent contempt of his neighbors a lesson which he seldom failed to learn. In 1789 the general assembly passed an act in which good treatment was enjoined upon master and all contracts between master and slaves were forbidden. The execution of this law was within the jurisdiction of the county courts which were directed to admonish the master of any ill treatment of his slave. If presisted in the court had option and power to declare free the abused slave. Few traders came to Clark County as the slaves were not sold unless they were unruly. There was no underground railroads through this area. Among some of the old wills compiled by Dr. George F. Doyle of Winchester, we find wills as follows: "John Briston in his will dated April 27, 1840 frees his negroes, the executor to go to Todd County and buy land and divide it between the negroes and they were given a cow, three horses and he expressed a desire for them to go to Liberia. They were to be given a certain amount to defray their moving expenses, and buy them provisions and each negro was given his blanket." "Henry Calmes, in his will dated 1831, divides his slaves among his wife and children." (B7p654) "John Christy in his will 1848 says at the death of his wife all his land and slaves are to be sold and the proceeds divided among his children." (B11 p346). "In some old wills enough slaves are to be sold said all outstanding debts paid and those left to be divided among his heirs." "A will dated 1837 says at the expiration of eight years after his death all negroes above those bequeated are to be offered to the Colonization Society, if they are of age, to be transported to Liberia and those not of age to continue to serve the persons to whom they are allotted until they come of age, boys 21 and the girls at 18 when they are to be offered to the Colonization Society to be transported to Liberia. None of them are to be forced to go. Those that do not go to Liberia are to continue to serve the persons to whom they are allotted

until they are willing to go. Three persons by name to be hired out the seventh year after the death and the money arising from said hire to be given to those that first go to Liberia, $10.00 a piece if there should be so much and the balance given to the next ones to go." "In the will of Robert Lewis, February 20, 1799, he sets three of his slaves free and gives them the use of 200 acres of the northwest of the Ohio, their life time. There were to be five hired out until their hire amounts to 120 pounds each, then they were to be freed. As the other younger slaves become of age, they are to be freed." From the following will dated June 22, 1840 it shows the slaves were able, to accumalate an estate:
Allan, Charles June 22, 1840 Oct 26, 1840

"A free man of color. Estate to be sold and the proceeds distributed as follows: To Ester Graves, a woman of color belonging to the heirs of Rice Arnold, $100.00; balance of money to be divided equally between the children 'I claim to be mine'. Jerrett, Charles, Ester, Carolina, Granvill and Emile; all children of aforesaid. Charlotte Arnold and all belonging to the heirs of Rice Arnold and also Sally, Alfred, Mary, Lucy, Hulda, Catharine, and Maud, children of Ester Graves aforesaid, slaves of Bengamine Graves; also two children of Mary Allan, a slave belonging to Patsey Allan names Lesa and Carolina, the sixteen children to receive an equal share of the money arising from the sale of his estate." Clark County did not have an auction block or slave market but every New Years day in front of the Courthouse owners would bring their slaves to be hired. It was told by one of the old citizens a few years ago, (died two years ago) that he walked nine miles one bitter cold day to hire some slaves. These could be hired for a definite time or until they brought certain amounts of money. In 1812-1814 Winchester, the County Seat of Clark County boasted of a weekly newspaper, issued every Saturday. From the advertisement column of this paper we learned that Dillard Collins was willing to pay $10.00 to get his run away slave, Reuben, and a similar reward was offered for one "Scipio" who had taken French leave from his master, (donned) in his master's new clothes. Another ad in this paper ways[TR: says?] one Walter Karrick offered to trade a negro woman for "whiskey", cyder and flour.

"A story is told of a slave "Monk Estill" who helped or rather belonged to Col. James Estill of Madison County. In 1782 in a battle known as Estill's defeat, which occured on the grounds where Mt. Sterling now stands in Montgomery County, Col. Estill and twenty-five men attacked a party of Wyandotte Indians by whom the slave was taken prisoner. "In the thickest of the fight, Monk called out in a loud voice; 'Don't give way, Marse Jim, there's only twenty-five Indians and you con whip all of them.' "Col. Estill was killed and the men retreated. Monk escaped from his captors and after many hardships joined the white comrades. "On his shoulder he carried a wounded soldier twenty-five miles to Estill Station. His young master gave him his freedom in recognition for his bravery and supported him in comfort the rest of his life." In Clark County are many small negroe settlements formed by the old freed slaves after the war. Some had accumalated a little and brought a small piece of land and others had homes given to them by their owners. Mr. Archilles Eubank was the largest slave holder of his day, Mr. Colby Quisenberry was second, in Clarks County. "The story is told that at the time of General Morgan's last raid on Winchester, an old faithful slave of Dr. Hubbard Taylor, (a noted Physician all over this portion of Kentucky at this time) who was always careful of his master's interests, and without the consent of his master, saved his very fine riding horse, "Black Prince" from being pressed into service of the Confederates. Ab (the slaves name) learned that Morgan's men were good judges of horse flesh and had taken several horses just as the Federals did when they needed them and he determined to conceal prince, whose groom he was. He put him there in the smoke house along with the meat, but Prince pawed and made disturbances until he took him out and took him to the cellar persuading him to descend the steps and left him there. He came up to hear that several horses had been taken from the cellars of the men, then he hastened back to get Black Prince. He brought him out of the cellar and took him to the Laundry room and sat there with him conversing him to keep him quite until all danger passed. When Prince became restless and wanted to paw his way out, old Ab would say, "Now Prince, you quit dat you's in danger of being taken by the bad soldiers." Old Prince would stop instantly and listen to his groom."

MONTGOMERY CO. (Gladys Robertson)

In this community most of the slaves were kept on farms and each family was given a well constructed log house. They were fed by provisions given them by their white masters and they were plentiful. They were clothed by their masters. These clothes were made by the colored women under the direction and supervision of their mistress, the white woman cut the clothes for both men and women, and the colored women did the sewing of the garments. The men did the manual labor on the farm and the women the domestic. Each white woman and girl had a special servant for her own use and care and each white man had his colored man or valet. There are no records of a big slave trade in this county. When a slave was sold it was usually to a friend or neighbor and most masters were very considerate and would not sell unless a family could go together. For instance from the diary of Mrs. Wliza[TR: Eliza?] Magowan 1853-1871, we read this: "Lina and two children Scott and Dulcina sold to J. Wilkerson". Also another item: "Violet married to Dennie" showing that care was taken that marriages were made among the negroes. The darkies had suppers in their own quarters and had much merrymaking and laughter. Illness among the darkies were cared from among themselves but under the watchful eye of the master and mistress. The darkies were deeply religious and learned much of the Bible from devout mistresses who felt it their holy duty to teach these ignorant people the word of God. An extract from Mrs. Magowan's diary on July 25, 1856: "Old Aunt Becky was baptised on the 20th; she being upwards of 70 years of age. A considerable interest on the subject of religion is manifest among the negroes, several have joined may they be kept by the power of God unto Salvation. The redemption of the soul is precious". This is quoted to show that the Negro was considered as a human being and treated as such.

Also taken from Mrs. Magowan's diary: "Dove sold to Mr. Van Thompson. O slavery, thorn art a bitter draught! tho' thousands have tasted of thee, thou art none the less bitter." The Underground Railroad did not run through this county. No slaves were carried away on any such thing. The older people interviewed about this say they do not believe such a railroad ever existed as it would be a feat of engineering even in this day and time. The rosters of the Independent company which Ge. John S. Williams organized in this county and led to Mexico is in the possession of his grandson Mr. John S.W. Hollaway, Winchester, Kentucky. Mrs. Allie R. Robertson has in her possession the suit worn home from the war, by her father Joe Arrasmith. He was in the company of Morgan's men. It is made of coarse cotton and was in a most deplorable condition when he came home.

MONROE CO. (Lenneth Jones) (Uncle) Edd Shirley:

I am 97 years and my name is Uncle Edd Shirley and I am still working as janitor and support my family. My father was a white man and my mother was a colored lady. I was owned three different times, or rather was sold to three different families. I was first owned by the Waldens; then I was sold to a man by the name of Jackson, of Glasgow, Kentucky. Then my father, of this county, bought me. I have had many slave experiences. Some slaves were treated good, and some were treated awful bad by the white people; but most of them were treated good if they would do what their master told them to do. I onced saw a light colored gal tied to the rafters of a barn, and her master whipped her until blood ran down her back and made a large pool on the

ground. And I have seen negro men tied to stakes drove in the ground and whipped because they would not mind their master; but most white folks were better to their slaves and treated them better than they are now. After their work in the fields was finished on Saturday, they would have parties and have a good time. Some old negro man would play the banjo while the young darkies would dance and sing. The white folks would set around and watch; and would sometimes join in and dance and sing. My colored grandfather lived to be 115 years old, and at that age he was never sick in his life. One day he picked up the water bucket to go to the spring, and as he was on his way back he dropped dead.

The Story of Mrs. C. Hood:

Once upon a time during the Civil War my grandmother was alone with just one old faithful servant. The Union troops had just about taken everything she had, except three prize saddle horses and one coal black mare which she rode all the time. She was very fond of the mare and valued it very much. One night my grandmother heard a noise, and called old Joe to go to the barn and see what was the matter. As he was nearing the barn someone yelled "Halt"; and Joe being a black man and a servant, stopped just where he was. My grandmother, who had also heard the command, paid no attention whatsoever; she went straight through the dozen or more Union soldiers who were stealing her stock to the one who appeared to be the leader. He was holding her mare; she jerked the briddle from his hand, led her mare back to the kitchen door, where she held her the remainder of the night.

A Story: When my mother was a girl she was staying with some kinfolks for one month. These people owned several slaves and among them was one old man-servant who was very old and had served out his usefulness. It was war time and food was scarce even for the white folks. The younger and stronger slaves got most of the food, and old Tom was always hungry. My mother finding this out, and feeling sorry for him would slip him bread and other food through a hole in the kitchen floor. A short time after this, my mother married and moved to a home

of her own. Old Tom never forgot her kindness; and finally persuaded his master to give him to my mother, who kept him until his death.

ESTILL CO. (Evelyn McLemore) Story of Peter Bruner, a former slave:

Peter Bruner, was born in Winchester, Kentucky, Clark Co., in 1845. His master was John Bell Bruner, who at that time treated him fairly well. When Peter was 10 years of age his master brought him and his sister to Irvine. After arriving in Irvine, Peter's master was very cruel to him. They got only cornbread, fat meat and water to eat. If his master's hunger was not satisfied, he would even take this little from them. The[TR:?] were tables to eat from. Once Peter, was taken into his master's house to nurse the children and was made to sleep on the floor with only a ragged quilt to lie on and one thin one over him. Often he was whipped because his mistress said the washing was not clean, when it was. On one occasion when he was beaten his master took a piece of sole leather about 1 foot long and 2 inches wide, cut it full of holes and dipped it in water that was brined. He then took the leather and lashed the poor slave's back. Joe Bruner, was a better master to his slaves than John. Once when Peter stole some sugar and flour, that he and his sister might have a pound cake, Joe caught him. He did not whip him however, because he knew that Peter did not often have enough to eat. Peter, endured torture as long as he could and finally decided to escape. He went to Richmond, Kentucky on to Lexington. On his way he made a contract with a man to drive his horses to Orleans, but was caught while in Lexington. On his way they caught him and took him to jail and he remained until his master came for him. This did not down him, for just as soon as he could he

escaped again, and this time got as far as Xenia, Ohio, but was again caught and brought back. This time he was severely beaten for three hours. When 17 years old, Peter was hired out to Jimmy Benton, who was more cruel than John Bruner, but was again brought back. It was then that he tried again to escape. This time he went through Madison Co. near Sugar Creek. This was about the year 1861, when the war had begun. Again he was caught and taken back, but this time by Joe Bruner. He escaped several times, but never could seem to get anywhere. Once when he and another slave, Phil, escaped they were caught and made to walk the entire distance barefoot. After this Peter, was chained each night to a chair. One morning while eating his breakfast he heard a knock at the door and on opening it he found a troop of Union Home Guards. Jim Benton and John Bruner were taken to prison. After this Peter went to Miller's Creek and worked at odd jobs for awhile. When John Bruner was taken from Prison, he was much better to Peter. Soon after John was released from Prison, Peter escaped again. This time he had joined a regiment in the war. He went through hardships, cold, hunger and illness. Often when they were awaken in the morning they would find their blankets frozen to the ground. He was sick several times. His feet frozen and other things would go wrong such as having fever and once he had Variloid. After serving for awhile he was mustered out and returned to Winchester, where his mother lived. He stayed a short time and then went to Oxford, Ohio. Here he went to school, but soon decided he was not learning anything so decided to get married. In the spring he was married to Nannie Proctor. Again he made a mistake and during this time suffered hardships trying to keep a roof over their heads and food enough to eat. He worked at odd jobs, but could not find much to do and got very much in debt. He then went to Hamilton, Ohio and asked Mr. John Frye to loan him some money. He had asked Mr. Roberts for some and he would not loan it. However, John Frye did loan him the money and Peter paid himself out of debt and bought a stone quarry from his mother-inlaw. He sold a lot of stone from it, but finally sold this and took a job as engineer at Oxford, College. Dr. Walker was president at that time. It was here that Peter celebrated his 25th wedding anniversary. The teacher, faculty and seniors made this a happy day for him. He got a job as janitor under Dr. Thompson at Miami University. He worked here for 13 years under President Taft. He is a member of Bethel A.M.E. Church and has been for over 50 years. In 1918 he and his wife celebrated his golden anniversary.

Peter Bruner is still living (1936) but his eyesight is impaired. He is 91 years of age.

CHRISTIAN CO. (Mamie Hanbery) [HW: Ky 3] Story of Easter Sudie Campbell, (age about 72, Webber St., Hopkinsville, Ky.)

Born in Princeton, Caldwell Co., Kentucky, her parents were slaves, the property of Will and Martha Grooms of Princeton. Aunt Easter as she is called has followed the profession of a mid-wife for forty years. She is still active and works at present among the negroes of Hopkinsville. "Yes, sho, I make my own medicines, humph, dat aint no trouble. I cans cure scrofula wid burdock root and one half spoon of citrate of potash. Jes make a tea of burdock root en add the citrate of potash to hit. Sasafras is good foh de stomach en cleans yer out good. I'se uses yeller percoon root foh de sore eyes. "Wen I stayed wid Mrs. Porter her chaps would break out mighty bad wid sores in de fall of de year and I'se told Mrs. Porter I'se could core dat so I'se got me some elder berries en made pies out of hit en made her chaps eat hit on dey war soon cored. "If twont foh de white folks I sho would hev a hard time. My man he jes wen erway en I haint neber seed him ergin en I'se had five chilluns en de white folks hev heped me all dese years. Dese trifling niggers dey wont hepe dey own kind of folks. If youse got de tooth ache I makes a poultice of scrape irish pertatoes en puts hit on de jaw on de side de tooth is aching en dat sho takes de fever out of de tooth. I'se blows terbacco smoke in de ear en dat stops de ear ache. "Wen I goes on er baby case I jest let nature hev hits way. I'se alays teas de baby de first thing I does is ter blow my breath in de baby's muff en I spanks it jes a little so hit will cry den I gives hit warm catnip tea so if hit is gwine ter

hev de hives dey will break out on hit. I alays hev my own catnip en sheep balls foh sum cases need one kind of tea en sum ernother. I give sink field tea ter foh de colic. Hit is jes good fuh young baby's stomach. I'se been granning foh nigh unter forty year en I'se only lost two babies, dat war born erlive. One of dese war de white man's fault, dis baby war born wid de jaundice en I tolds dis white man ter go ter de store en git me sum calomel en he says, "whoeber heard of givin a baby sech truck", an so dat baby died. "Of course youse can tell wheder the baby is gwine ter be a boy er girl fore tis born. If de mother carries dat child more on de left en high up dat baby will be a boy en if she carries hit more ter de middle dat will be a girl. Mothers oughter be more careful while carrying dar chilluns not ter git scared of enthing foh dey will sho mark dar babies wid turrible ugly things. I knows once a young wooman war expecting en she goes black-berry hunting en er bull cow wid long horns got after her en she was so scairt dat she threw her hands ober her head en wen dat baby boy war born he hed to nubs on his head jes like horns beginning ter grow so I'se hed her call her doctor en dey cuts dem off. One white wooman I'se waited on like hot choclate en she alays wanted more she neber hed nuff of dat stuff en one day she spills sum on her laig en it jes splotched en burned her en wen dat gal war born she hed a big brown spot on her laig jes like her Mammy's scar frum de burn. Now you see I noes yer ken mark de babies. "Dar war a colored wooman once I'se waited on dat hed to help de white folks kill hogs en she neber did like hog liver but de white folks told her ter take one home en fix hit foh her supper. Well she picked dat thing up en started off wid hit en hit made her feel creepy all ober en dat night her baby war born a gal child en de print of er big hog-liver war standing out all ober one side of her face. Dat side of her face is all blue er purplish en jes the shape of a liver. En hits still dar. "I'se grannied ober three hundred chilluns en I noes wat I'se talking about. "Hee! Hee! Hee! One day dar war a circus in Hopkinsville en er black wooman I'se war ergoing ter wait on war on de street to watch foh de parade en wid de bands er playing en de wild varmits en things dis woman give birth ter dat girl chile on de corner of Webber and Seventh St. Dat gal sho got er funny name 'Es-pe-cu-liar'. (I did not get the drift of the story so I asked her what was so funny about the name. Of course it is a name I have never heard before so the following is what the girls Mother said about it to Aunt Easter. M.D. Hanbery)

"Well the gals Mammy thought hit war jes peculiar dat, dat happened wen she war er looking at the parade. (So this woman Especuliar is still in Hopkinsville and her story is known in quite a few of the older circles.) "Yah! Yah! I sho remember how de ole folks uster dress. De women wore hop skirts en de men wore tight breeches. De night gowns war made on er yoke aufull full en big long sleeves wid a cuff at de hand en a deep hem at de bottom of de gown, dese gowns war made of domestic en wen dey war washed en starched en ironed dey wur be so stiff dey could stand erlone." De men en de women both wore night caps. If de gown war a dress up gown why dey war home made knit en crochet lace in de front en lots en lots of tucks some of dem had deep ruffles on dem at the bottom. "Wen my Pappy kum home from de war, he war on de "Govmint" side he brung a pistol back wid him dat shot a ball dey hed caps on hit en used dese in de war. De Ku Klux jum after him one night en he got three of dem wid dis pistol, nobody eber knowed who got dose Kluxes.

Ghosts "Sho dar is ghosts. One night es I war going home from work de tallest man I eber seed followed me wid de prettiest white shirt on en den he passed me, en waited at de corner I war a feeling creepy en wanter run but jes couldn't git my laigs ter move en wen I'se git ter de corner war he war I said 'Good Ebening' en I seed him plain es day en de did not speak en jes disappeared right fore my eyes. "Den ergin I went ter de fish pond one day fishing en cotched two or three big fish wen I went home thot I'd go back dat night en I begun to dig sum fishing worms en my boss he saw me en axed, 'Wot I doing'. I told him I war ergoing ter de pond ter fish dat night. He said 'don you go ter dat pond ternight Easter foh if you does something will run you erway.' I jes laughed at him en dat night I en my boy wese goes ter de pond en as we war er standing in dar quiet like we heared something squeeching like er new saddle en er horses er trotting. We listened en waited wen something wen inter dat pond right twixt us liker er ball er fire. Weums sho did leave dar an de next morning my boss axed me if we cotched enthing en we told him wot we saw en he said he knowed weums would be run erway foh he war run erway hisself.

"Course dar is hainted houses dese haints in dese places jes wont leave you erlone. Wen I'se war er living in Princeton, Uncle Lige my Mammy's brother en I'se moved in er cabin one Christmas day en war ergoing ter stay dar en dat night we war er setting bore de fire en de fire light war es bright as day, wen I looks up at de wall foh I hears er scratching noise en dar war er big white cat on de wall wid all he's hair standing on dat cat jos jumps from wall ter de nother en Uncle Lige en me jes open dat cabin door en started ter de tother cabins on de place en we deed dat thing dat war bigger den eny cat I eber seed jes come thru dat door in de air en hit de front gate, dis gate hed er iron weight on hit so hit would stay shot en dis thing hit at de top den wen erway. No I neber seed whar hit went. Dis gate jes banged en banged all night. We could heat from de tother cabin. Uncle Liga en me moved erway next day en other people moved in dis cabin en dey saw de same thing en nobody would stay dar. Dem some time after dis diz cabin war torn down. "Once I hed a dream I knowed I ner bout saw hit. I alays did cook ebery night er pot er beans on de fire foh de chilluns ter eat next day while I war at work en Lizzie my daughter uster git up in de night en git her some beans en eat dem en dis dream war so real dat I couldn't tell if hit war Lizzie er no but dis wooman jes glided by my bed en went afore de fire en stood dar den she jes went twixt my bed en went by de wall. I jes knowed wen I woke up dat my child was sick dat lived erway from home en wanted my son ter take me ter see her. He said he would go hisself en see so he wen en wen he come back he hed a headache en fore morning dat nigger war dead. So you see dat war de sign of da dream. I war jes warned in de dream en didn't hev sense nuff ter know hit."

[Story of Uncle Dick:]

Uncle Dick, a negro servant of one of the Hendersons, was the fiddler of the neighborhood at weddings, husking parties and dances. Dick's presence was essential. Uncle Dick was fully aware of his own importance, and in consequence assumed a great deal of dignity in his bearing. Before setting out he always dressed himself with the greatest nicety. At the appointed time he was at the place with all the weight of his dignity upon him. Woe to the "darkies" who violated any of the laws of etiquette in his presence. On a certain evening there was to be a grand wedding festival among the colored gentry on a farm about 6 miles from Uncle Dick's residence. He was, of

course called upon to officiate as master of ceremonies. He donned his longtailed blue coat, having carefully polished the glittering gilt buttons; then raised his immense shirt collar, which he considered essential to his dignity, and, fiddle in hand, sallied forth alone. The younger folk had set out sometime before; but Uncle Dick was not to be hurried out of his dignity. The narrow path led, for the greater part of the way, through a dense forest, which was as wild as when roamed by the Indians. A heavy snow lay on the ground, on which the moonbeams were shining whenever they could force a passage through the trees. The dreary solitude of the way made no impression on the mind of Uncle Dick. He was anxiously hurrying on to reach the scene of operation, having spent a little too much time in polishing his gilt buttons. On he dashed, heedless of the black shadows and hideous night cries of the deep forest. Wolves were howling around him; but he paid no attention to sounds so common, thinking only of the feet that were waiting his arrival to be set in motion. Soon, however, the howling began to approach nearer than was agreeable, The wolves continued to become more and more noisy, till, to his indescribable horror, he heard them on each side of the crackling bushes. Very soon the woods seemed to the old man to be alive with the yelling pack. Wolves are cautious about attacking human beings; they usually require some little time to work themselves up to the point. Every few moments a dark object would brush past poor old Dick's legs with a snapping sound like that of a steel trap, while the yelling and crackling increased with terrible rapidity. Dick new that to run would mean instant death, as the cowardly pack would all rush on him the moment he showed fear. His only chance of safety consisted in preserving the utmost coolness. A short distance before him lay some open ground; and he hoped that on reaching this they would leave him, as they do not like to make an attack in such a place. He remembered, too, that in the middle of the open space there stood an old cabin, in which he might be able to find refuge. But now the wolves rushed at him more and more boldly, snapping in closer and closer proximity to his legs. Snap! Snap! Nearer and nearer! Instinctively he thrust out his fiddle at them. The jarring of the strings made than leap back. Hope returned. He drew his

hand violently across the stringstwang, twang! Instantly the wolves sprang back as if he had fired a gun among them. He was now at the edge of the open space. He twanged his fiddlethe wolves recoiled. Dick rushed toward the hut with all his speed, raking the strings more violently at every jump, till they rang again. The astonished wolves paused for a moment on the edge of the open ground, with tails between their legs. But the sight of his flying form renewed their savage instincts. With a loud burst of yells they darted after him at full speed. He reached the hut just as the jaws of the foremost wolf opened to seize him. He rushed in, and the closing door dashed against the nose of the nearest beast. The door was too rickety to keep the enemy out; but Dick had time to push himself through the broken roof and get on top of the cabin. The wolves were now furious. Rushing into the hut, they jumped and snapped at him, so that Dick almost felt their teeth. It required the greatest activity to keep his legs out of their reach. Notwithstanding his agonizing terror, he still clung to his fiffle. Now, in desperation, as he was kicking his feet in the air to avoid their steel like fangs, he drew his bow shrieking across the strings. The yells instantly ceased. Dick continued to make the most frightful spasms of sound, but the wolves could not long endure bad fiddling. As soon as the first surprise was over the attack was renewed more furiously than ever. A monstrous head was now thrust up between the boards of the roof, only a few inches from Dick. He gave himself up for lost. But the excess of terror seemed to stimulate him, so that almost of their own accord his fingers began to play "Yankee-Doodle." Instantly there was complete silence! The silence continued as long as he continued to play; but the moment he ceased the listeners again became furious, and rushed on with increased ferocity. Uncle Dick's pride as a fiddler was flattered. He entered for awhile completely into the spirit of the thing. But never before had he played to an audience so fond of music. They permitted no pause. His enthusiasm began to give way to cold and fatigue. He was tired to death and almost frozen. What was to be done? There sat the listeners with tongues lolling and ears pricked up, allowing not a moments pause, but demanding an uninterrupted stream of music. Several weary hours passed, and Uncle Dick was almost exhausted.

But all this while the wedding company had been anxiously expecting their musician. Becoming at last impatient or alarmed, some of them set out in search for him. They found him on top of the hut, still sawing away for for life. The wolves were driven away and Uncle Dick was relieved from his unwilling efforts to charm listeners who got more music than they paid for.

Last Wolf: [HW: KY4] On January 20, 1910, a famous gray wolf was seen in Christian County and killed by a man named Tyler. This wolf seemed to be the last wolf seen in this County. It had terrorized the farmers in the Sinking Fork neighborhood, and a party organized by Charles L. Dade formed to hunt and kill this wolf which was done on the above date. The wolf measured 48 inches from tip to tip and stood 24 inches high.

Negro Holiness Meetings: Once a year a group of 200 or 300 negroes give a religious Camp Meeting in a field on the Canton Pike about one mile southeast of Hopkinsville. There is quite a settlement of negroes call themselves or their church the Holiness Church. They claim to be sanctified and cannot sin. A few nights ago I was invited to attend one of these meetings, the negroes reserve some benches under the tent for white people. The night that I attended there were two preachers and it seems as though it is the duty of these preachers to bring their discourse to such a point as to play on the emotions of their congregation. The order of service begun with a hymn by the choir. The music for this consisted of a piano, banjo guitar and numerous tambourines. The negroes being naturally born with a great sense of rhythm the songs were not in the same tempo as the songs of the whites but were of a jazz tempo and with the banjo and tambourines it makes one think of the stories of the African jungles. The services start around 7:30 P.M. and usually break up around midnight. The negroes in about one hour after the services start being[TR: begin?] to testify and then after each testimony someone offers a prayer then by this time someone in the congregation will be worked up to the pitch of shouting "Glory Hallelulah". "When this shout starts the tambourine players will begin shaking

the tambourines and shortly the majority of the congregation would be shouting, moaning or praying. The tambourines players bounce around in time to the music. There were some excellent untrained voices, in the choir and the congregation. The mourners bench was always full of mourners and when one of the Mourners would begin to shout the "Workers" would then let the congregation know that this brother or sister had repented by saying "Lets pray for Bro. or Sister ----, for he or she had "Come Through". The congregation would begin clapping their hands while this prayer was in progress and general moanings with one or both of the preachers praying at the same time why this brother or sister is taken in to the flock to sin no more. While the above is in progress there are other workers talking and singing to the rest of the mourners and when two or three "Come Through" at once there is great shouting rejoicing, clapping of hands and the tambourines continue to clang and the choir members dance and this process continues for hours or until the preachers become so exausted with their exhortations and contortions that the meeting is adjourned.

Superstitions of the Negro Race: In interviewing the different negroes in this community I have not found a single negro that could admit if I asked the direct question that they are the least bit superstitious. The following story happened in my experience with this race about ten years ago. Fifteen years ago I purchased a farm from the estate of a gentleman that had committed suicide. It seems as though the gentleman took his gun and told the family that he was going to the tobacco barn to shoot rats. This barn was located a short distance from the main dwelling on the farm and then on the other side of this barn were three negro tenant houses. My first trouble with negroes superstition was to get a tenant to inhabit the house nearest the barn. This cabin was in better repair and larger than the other two cabins and the hardest thing to do was to get a tenant or negro cropper to take this cabin. They would give every excuse imaginable but the direct answer until finally one man I was trying to make a trade with admitted that "De cabin war ter clos ter de barn Mr. ---- killed himself in." Finally I prevailed on this man to move in by giving him a different garden spot, hog-pen and cowpen as these were

still nearer the barn. In fact I moved those buildings thinking I would have an easier time gettin a tenant the next year. Everything went along beautifully until time came to House the tobacco and not a negro cropper would use this barn for his tobacco. So I had my individual crop housed in this barn. As the type of tobacco mostly grown at that time was bark fired someone had to stay at the barn night and day to attend the fires and watch that a stick of tobacco did not drop in the blaze and burn the barn and contents. As long as my husband or myself stayed in or around the barn we did not have trouble with these darkies but sometimes it to attend to other matters on this farm and had to leave a hired negro in charge and as soon as we would get out of sight of the barn the negro would desert his post. It became evident that one or the other of us stay at this barn night and day until firing season was over. The same thing happened when the stripping season began. These conditions continued until a wind storm blew this barn down. Still I hoard some of the negroes express their thoughts. Mr. G---- sho had no tention of dat barn standing. I had the tenants separate this lumber for different uses on the farm and the scrap lumber was to be taken to the cabin or the main dwelling to be used as kindling and not a negroe would use this kindling. One negro a tall black man around seventy years old said, "No dat wood wont burn". I asked, "Why"? He said, "Mr. G---- would sho hant me if I teched a single piece of dat wood ter burn." So naturally the main dwelling had a bountiful supply of kindling. This farm was watered by a big spring and branch that ran along behind the stables and near this particular barn and this branch run into a big sink hole and then through a small crevice underground. Once cold and disagreeable winter something blocked this crevice and the waters soon overflowed the sink hole and extended all over the lowlands near. The winter was severely cold and this water began to moderate and a light drizzle of rain was falling and most of the tenants on the farm had retired for the night when suddenly this ice on the stream broke up and in some manner the crevice had been opened and the sound from this water going in its course underground was terrific. My family as well as myself were very much frightened. No one can imagine the commotion that existed at the cabins on the tenant row near the stream. Negroes poured from the cabins in all manners of dress or undress even the cold weather did not tempt them to take time to don shoes and hose but came to the back door of my house some crying and moaning and praying, and if there is such a thing as a pale negro these darkies were certainly pale, eyes rolling and the majority of them wanting to leave the farm before daybreak or by that

time anyway or else staying in our home all night. Fires were made in the kitchen and they congregated there and most of them remained there all night. One old negro said or acted as spokesman for the crowd. "Dat all this crowd of niggers need dat Mr. G---- was afer dem and meant foh dem to move or git." My husband took one or two of the older men with lanterns and made an investigation. When they reached the branch the overflow was gone and there was no evidence that there had been any water over these fields except for the large blocks of ice that was lying in the field. With much persuading and cajoling the majority of these negroes went to their cabins that night and the most skeptical stayed in my kitchen all the rest of the night. But peace and quiet reigned once more and from that day as long as these tenants remained with me I did not have any trouble with them being superstitious but each time the tenants were changed the same superstitions had to be met with and their fears had to be quieted.

Negro Folk Songs: (Contributed by William Warfield, Col.) These songs more commonly called plantation melodies, originated with the negroes of the South during the days of slavery. They habe been somewhat collected and written about. These songs have for the Negro the same value that the folk songs of any people have for that people. In the days of slavery they furnished an outlet for aching hearts and anguished souls. Today they help to foster race pride and to remind the race of the "rock from which it was hewn". Some of these folk songs represented the lighter side of the slave's life, as for example,
"Heave away! Heave away! I'd rudder co't a yallar gal Dan work foh Henry Clay Heave away, yaller gal, I want to go."

"Ole Massa take dat new brown coat, And hang it on de wall; Dat darkey take dat same old coat, And wear it to de ball, Oh, don't you hear my tru lub sing?"

It was in their religious song, however that they poured out their souls. Three things are especially emphasized in these song. First this life is full of sorrow or trouble:
"Nobody knows da truble I sees, Nobody but Jesus."

Second, religion is the best thing in the world. It enables you, though a slave, to have joy of the soul, to endure the trials. Future life is happy and eternal:
"We'll walk dem golden streets, We'll walk dem golden streets, We'll walk dem golden streets, Wear pleasure nebber dies."

"Oh! I'se a-gwine to lib always, Oh! I'se a-gwine to lib always, Oh! I'se a-gwine to lib always, Wen I git in de kingdom."

Annie Morgan:

Story of Annie Morgan: (age 65, 207 W. 2nd St., Hopkinsville, Ky.) Annie was born of slave parents. Her mother and father were slaves of the Payne family. Ques: Annie can you give me or rather tell me of some of your earlier life with your parents, or what your mother and father has told you of things before and after the Civil War. Ans: Wal, wal, I do declare it has ben so long I'se jes don't remember. I'se seem to remember de big days we uster hav on Proclamation Day wen we used ter go to Grandmums who lived in Trigg County. Foh days befur weuns would git redy ter go in a wagon and as dar was a heap of chilluns it tuk quite a time an weuns would start by day break and dem wen we got dar why all de rest of the daughters en sons of dar chilluns was alredy that, den weun's hev a big time wid watermullins and ebything good to eat. Some times Uncle Ben brot hid bajo and us chilluns would dance. Ques: Annie did you ever have a dream to come true? Or do you believe in dreams?

Ans: Sho does, sho does, why chile all my dream come true. I recollect one wen my son was sick, I felt he wont gwine to git well. I asked him, "Was he right with God", he says, "Dar is nuthin between me and de Lawd". Den afterwards, I begin to worry gin about dis boy, I prays "De Lawd" and ax him ter let me drem a drem bout him an nite time I did, I could see dis boy jist as plaincrossing "Judgment Stream" and I says to him in my drem, I say, "You come my son, he's crossin Judgment Stream, I says ter ole man go in and hep him" and my son says to me, "I'm crossing Judgment Stream, Mammy, and I got to cross it myself". I says "I no you are cold now". I dreamed I spread a rug round him den he disappeared, inter de building, by dat time I woke up so happy. Oh, Lawd, ter no my boy was in Heben. I am sho I would not dremed dat drem unless "De Lawd" tended me ter no my boy was saved. I sho nos dis boy is in Heben. "Wen me an my man was married all de colored folks in the neighborhood come to ma's and weums my husband and me jumped o'er the broom stick an we was been married, ebery since. In dese days hit were too far ter go git a preacher an most colored folks married dat way."

Story of Cora Torian: (217 W. 2nd St., Hopkinsville, Ky.Age 71.)

Bell Childress, Cora's Mother, was a slave of Andrew Owen. He purchased Belle Childress in the Purchase and brought her to Christian County. Cora was born in Christian County on Mr. Owen's farm and considered herself three years old at the end of the Civil War. She told me as follows: "I has dreamed of fish and dat is a sure sign dat I would git a piece of money, an I always did. Dreamed of buggy and horse an it was a sign of death in family and I no's hits tru. Dream of de ded hit always rains. My Mistus and Marster fed and clothed us good and we lived in a little log cabin of one room and cooked on an open fire. Some Marsters wud whoop ther slaves til the blood would run down daw backs dese slaves would run away sometimes den sum would come to Ise Marse and would have to send dem back to dar own marsters and how my ole marster hated to see dem go. "I hang horse shoes oer my door to keep the Evil Spirits away. My Mammy always wore and ole petticoat full gather at de waist band wid long pockets in

dem and den to keep peace in de house she would turn de pocket wrong side out jes as she would go to somebodys elses house. "I sho do no dar is ghosts, I seed one oncet hit was a man wid no head on standin in my house and pullin the crammin out of de house and puttin hit on de table. Oooh I no's dat is so cause I seed hit wid my own eyes. "My Mammy had a woman dat lived wid us and she died, and sometimes afterwards, she called me and I looked in de room and dis woman was sitting on de side of de bed and wen i spoke to her she slowly ris up and went thru a crack about two inches wide. now dats a fak! "Humph, no I'se not gwine ter go near no hainted house, much less stay in one. I'se scairt. "Hee, hee, sho you can find things by spitting in yer han and de way the spit goes if youse will go dar you will be sho to find hit. "Aint got no time for fortune tellers, don believe in dem, day don't do nuthin. "Wen de moon changes if youse see hit thru de bresh you sho will have bad luck, but if youse sees hit and nuthin to hinder youse from lookin at hit straight and make a wish it who will come true. I'se no's cause my son was way down South an I woant to seed him and I looks at de moon and hit was changing and I wished de would come home and looked up de road and "Lawd daw he were. "Youse plants de pertatoes by de moon. Irish pertatoes planted on de light of de moon will go ter vine and der neber will be a tater on de vine. If youse plant dem by de dark of de moon yourall's pertatoes will be plentiful. "If youse maks soap it must be made by de light of de moon or de soap will all turn to grease. "If youse sneeze wen you eats you will shorely die. "If youse see a blue gummed negro be shore one don bite you foh dey are shore pizenous. "If youse have yer year to ring, sho sing of death. "Move on Friday, "Good Lawd No", youse would sho have bad luck.

"One tru sign of death, if a dog howls at midnight, you will sho to die. If you dreams of you teeth falling out is a tru sign of death and if youse dreams of a marriage is nuther tru sign of death. "If I dream of a naked purson I'se is sho to die. No cat mus come in wen dar is a ded body for de cat will sho eat de body. "If a cat crosses youse path to de left some kind of bad luck is sho to overtake on yer journey. "If a peckerwood pecks on de roof of youse house you will sho lose some member of youse family. Dey is pizen. "No I'se jes ter scairt ter go whar day call up Spirits."

Tale of Mary Wooldridge: (Clarksville PikeAge about 103.)

"Mary and her twin sister were slaves born in Washington County, Kentucky, near Lexington, belonging to Bob Eaglin. When Mary was about fourteen years old she and her sister was brought to the Lexington slave market and sold and a Mr. Lewis Burns of the same County purchased her. Mary doesn't know what became of her sister. Five or six years later she was again put on the block and sold to a Negro Trader but Mary does not remember this traders name. While here she was kept in a stockade and it was several years before she again was bought by a white man. Mr. Thomas McElroy near Lexington bought her and she remained his slave until the slaves were freed. Mary looks her age. She is a tall gaunt black Negro with white hair about one inch long and very kinky, and still she dresses as the older slave woman dressed in the past days. She wears an old bodice with a very full skirt that comes to her ankles and this skirt has very long deep pockets and when I asked her why she had such pockets in her skirt her answer was, "Wal you sees honey I jes am used ter dis dress and thar is no way foh youse to had me git shud of hit, dese pockets is powerful venient foh weh I goes inter some ones house why I turns dose pockets wrong side out and dat always brings me good luck. Mary contends that she always wears three petticoats.

"Marse Thamos lived in a big log house wid a big plantation all around hit. He had three hundred slaves on de two plantations. Marse Thamos sho was good ter us niggers. No nigger mus whoop his stock wid a switch. "I'se heared him say many time don't youse niggers whoop dese mules. How would you like to have me whoop you det way?" And he sho would whoop dem dem niggers if he cotched dem. Lawd have mercy who whould haw thot I'd be here all dis time. I'd thot I'd be ded and gone. All dese ole niggers try to be so uppity by jes bein raised in de house and cause dey was why dey think is Quality. Some of dese nigger gals was raised in de house but most of dem was made work ebery whar on de plantation. My Massa has his nigger gals to lay fence worms, mak fences, shuck corn, hoe corn en terbacco, wash, iron, and de missus try to teach de nigger gals to sew and knit. But shucks niggers aint got no sense nuf ter do fancy things. Sometimes I tended de chilluns. "Yah, yah, I sho do member Abraham Lincoln. My Missus and Massa did not like Mr. Lincoln, but pshaw, all de niggers did. I member him, I seed him once, soon after I was freed. "Pshaw, dey was hard times durin de war, my Missus and sum of de nigger gals and de chilluns hae to stay in the woods several days ter keep way from de soldiers. Dey eat all de chickens and kilt the cows and tuk de horses and we sho scairt out dar wid dem varmints roving roun. "Nigger aint got no business being sot free, niggers still oughter be slaves. Us niggers did not hev to bother bout de victuals sor nuthin. "Wen my Missis called us niggers gether and told us we was free I was as happy as a skinned frog but you seed I didn't have any sense. All niggers are fools. Now she says, she did, you can all stay here en work en we will pay you foh your work, or you can work foh some body else, but I hev raised you hones, and don't you steal, and work foh nuf money so you wont hev to steal it if youse gits hongry and haint got no money to buy vittals jus you ask de white folks foh hit and dey will giv hit to youse. Oh how I miss my Missis and Massa so much. Wish I hed dem now. "Shucks on dese niggers and dar ways now. I lef de plantation my old Missus and Massa home and got on a steam boat on de Ohio Ribber and nursed de chillun foh de Captain and he's wife on dat boat foh about two year. An den He, He, He, a nigger don got much sense, Miss Fannie an Mr. Harry Campbell whot paid me foh my work on de boat gives Five Dollars foh de work en I'se didn't hev sense nuf ter know what ter do wid dis money. So I goes ter de store en buys me a cedar tub and filled hit wid candy. Miss Fannie gave me back de

money foh de tub an den I ate nuf candy ter git sick and den Miss Fannie took de candy back to de store and she got my money back, she did. "But shucks, I did not no whot ter do wid de money. Wen I lef Miss Fannie I rode to Henderson on a log raft en wen I got dar dey was a big circus and sum one was sayin, "de perade be here directly, He, He, He, I didn't no whot dey meant, big ignorant fool dat I was and still is, en wen I seed de elephants and de uther varmints I ran like a big pop-eyed fool nigger cause I never seed such things. Dat day on de road in town I met my ole Missus McElroy en she had me ter help her wid de chilluns and tuk me ter de circus and wen I got in de tent and saw all de cages and things I was sho scairt of ebery thing till I seed dem babboons dem I felt all right and at home cause I jes knowed dey was my first cousins. I stayed in Henderson foh sometime working foh furst one and tother en den Mr. Henry Shackleford hired me en brung me to Christian County. Not long fore I was married ter Albert Wooldridge we sho had a big wedding. Zack Major a nigger preacher of de Baptist faith did de ceremony right here in Hopkinsville. "Yes, sho I has ben a mid-wife or granny. All dese high falutin things dey is doin now in child birth is tommy-rot dey oughter hev jes grannies now. I livered more babies den most doctors sometimes de white folks had doctors but I don't take no stock in dese doctors. De furst thing you does wen a new baby is born is ter let hit lay twenty minutes den cut de cord and dan grease a scortched rag wid lard jes hog lard en den put de belly band on den grease de baby all over. Neber wash de baby till tis over a week ole. Wen de babies had colic I'd take dirt dobber nest and make a tea, den giv did ter de baby. Sometimes If I couldn't fin no dirt dobber nes I would git a spider web and make a tea den giv dis or else jes shake de baby by de heels. If folks would tend ter babies like dey uster why dese people now wouldn't hev heart trouble. "Sho I seed a ghost once, I soed Miss Annie Wooldridge after she died up here on Main St. I was jes settin on de back porch steps jes a lookin while da white folks was er eatin supper. Miss Annie allways got de eggs en I seed her dat day. She jes come thru de hen house door en hit was locked en den thru de pantry door and hit was locked en I jes called her daughter and I knowed I seed her, sho, I did, it who was Miss Annie. "Of course dar is hanted houses. De ole Sharp house were dat er way and all de Sharps were ded but dis house were empty. You neber did see anything but I sho had heared de doors slam en de silver rattle en at night in my cabin near to hit I'd sees lights bob up en down. Any body in dis town can tell you dats so foh dey tore dis house down ter run de hants eraway.

"People don bother bout de moon much now but if dey would lissen ter de ole niters dey would always hev good crops. Now if you plant pertatoes by de dark of de moon you will always hev good crops en if you plant dem on de light of de moon den you hes all vine. Corn planted on de light de moon den you has a good crop. I'se knows cause I ken member fore de niggers wore freed you could jes plant by de moon and plant anything in God's ground en by de moon en de crops would grow. Now dey jes buther up God's ground en put ole stinky messy fertilizer on hit en de crops jes burn up. Nobody oughter mess wid God's ground. "I'se a Publican who ever heared of a Democrat nigger. Nigger neber did own enything so dey cant be Democrats en if dey vote a Democrat ticket dey is jes votin a lie. Cause no nigger neber did own slaves only the old nigger slave traders and dey werent nuthin but varmints anyway. Ye jes has to hev owned slaves to vote a Democrat ticket en den no nigger eber did own slaves er hed nothing." (Mary lives in Clarksville, Pike R.R. #1, Hopkinsville, Kentucky)

CALDWELL CO. (Mary E. O'Malley) [HW: Ky 6]

Coal Mine Slaves: In 1836 large numbers of slaves were brought into Caldwell and worked by the owners of the ore mines, which necessitated extra patrols, interfered with local workmen, and so on. The taxpayers complained to the Legislature and an extra tax was allowed to be levied for the benefit of the county. In other books we find that the owners of the slaves who worked in these mines was President Andrew Jackson who brought his slaves from Nashville to the iron and lead mines in Caldwell and Crittenden counties; he is said to have made several trips himself to these mines.

The Missing Man:

"In 1860 Mr. Jess Stevens owned a negro slave, and his wife. Jess Williams, who lived in the north end of the county, bought the old slave, but did not buy his wife. "One day one of Jess William's boys went to Edward Stevens and an argument followed, causing Mr. Stevens to shoot him in the arm. Later Jess Williams took the old negro and went to the field where Edward Stevens and the boy were planting corn. They hid behind a tree and the negro was given the gun and was told to shoot when Stevens came down the road by them. "He came by slowly covering corn but the negro did not shoot. Williams said, "Why didn't you shoot?" and the negro replied, "Massie, I just didn't have da heart." Williams said, "If you don't shoot next time, I'm going to shoot you." When Stevens started by the negro shot and killed him, tearing his hoe handle into splinters. One day a salesman, who rode a fine horse and had a beautiful saddle came to Princeton and later went to the Williams home. Several days later his people got anxious about him, and after checking up they found that he was last seen going into the Williams home. Several days later his people found his hat floating upon a pond near the house, and a few weeks later one of the Williams boys came to town riding the saddle that the salesman had ridden a few months before. The old negro slave went to Mr. Stevens to visit his wife, and while he and Mr. Stevens were in the field a spy was hidden in the ambush listening to the conversation about the salesman. When the old slave returned home he was tied to the tail of a young mule, which was turned loose in a new ground and was dragged, bruised and almost killed. Edward Williams, son of Jess Williams, found the old slave and cut him loose. His father and brother found it out and started out to hunt him, intending to kill him, but he managed to dodge them. Mr. Jess Stevens was walking along a path the next morning and heard a mournful groan, and after looking for awhile found the old slave. The worms had eaten his face[HW:?] and he was almost dead. The people brought him to the courthouse and began ringing the bell to let the people know that some injustice had been done. When one became tired another took his place. The bell rang both night and day until most of the citizens of the county came to see what was wrong. A number of men went in daytime, without mask or disguise, to the Williams home and hung Jess Williams. They intended to hang the two boys but they got away.

BALLARD CO. (J.R. Wilkerson) [HW: Ky 7] [Tinie Force and Elvira Lewis:]

During the period of slavery in the Purchase Region, buying and selling slaves was carried on at irregular intervals. The trading usually took place at the home of the slave owner. The prices paid for slaves was dependent upon certain conditions. In case of a full grown, robust negro boy the price was sometimes as much as one thousand dollars. The prices paid was varied according to the age, the general health and other conditions of the individual. At times pathetic scenes prevailed in the selling of slaves; namely, the separation of mother and child. Often, a boy or girl would be sold and taken away from his or her mother. In many cases the parting would be permanent and the child and its mother would never see each other again. The slave owner maintained separate housing quarters for his slaves. In some cases the living quarters of slaves was comfortable and agreeable; in other cases, living conditions of slaves was anything but agreeable; Some masters were reasonably gentle to their slaves, while others were cruel. One of the saddest, darkest and most pathetic conditions that existed during the period of slavery was the intimate mingling of slave owners, in fact many white men, with negro women. It has become known that very often a slave was sold who was the direct offspring of his or her owner. This practice prevailed to some extent in the Purchase Region, but was not universal. When the emancipation proclamation became effective and the slaves were given freedom, some of them prefered to remain with their masters, while others started out into the world for themselves. Very often, some of the slaves, who had anticipated that liberty meant more to them than anything else, and who went out into the cold world of indifference, soon returned to their old masters. They found that their former home was a much better place to abode than anything outside of it.

Recreations of slaves: The following is an old fashion ballad that was sung during the period of slavery and which was very common throughout the Purchase Region: "Jeff Davis rode a big white horse, but Lincoln rode a muleJeff Davis was a fine, smart man, and Lincoln was a fool. Jeff Davis had a fine white; Lincoln only had a muleJeff Davis was a wonderful man and Lincoln was a fool". Ring dancing was largely practiced during the slavery period. Especially was this participated in throughout the Purchase Region. This was a rather primative kind of dancing and was performed mostly by negro children. The general procedure was to draw a ring on the ground, ranging from 15 to 30 feet in diameter. The size of the ring to be used was determined by the number of persons who were engaged in the dancing ring. The youngsters would congregate within the ring and dance to the rhythmic hand clapping and rhythm of the tambourine, which was performed by the white people in the community. Sometimes large congregations witnessed these primitive affairs, and they became a great Saturday evening entertainment for the community at large. During the periods of intermission, the youngsters, who had engaged in the dancing would be given a kind of feast on barbecued meat and cider drinking. At the conclusion of this brief festivity, they would continue in their dancing, and very often this hilarity would be carried on well into the evening. Another kind of entertainment, which was practiced during the period of slavery, was the singing of negro folk songs and spirituals. The darkies would hold gatherings of this kind at the homes of individuals or members, and engage in singing their favorite songs. These singings were generally held during the evenings, especially on Saturdays and Sundays, and not only afforded a favorite pass time for the darkies; but also for white people. Most always, the singings were attended by a large audience of white people, men, women and children. Those gatherings grew with increasing popularity, until they became one of the most favorite classes of amusement. Also, the darkies were very fond of sports, such as were common to the period, and many of them were very dexterous in the leading sports of the day. One of the most common of those was hurdle racing. Here, the contestants would leap over hurdles that were placed at regular intervals apart. At time, numerous participants would engage in these races, and the sport would extend over the entire day. There was a kind of jumping too, which was called hurtling. In the sport, the contestants made use of a hurtling pole, which was a small rigid-pole about 12 feet in length. The jumper would take a long running start, which

would enable him to take on additional momentum; and with the assistance of the hurtling pole, would leap over a hurdle that was placed a considerable elevation above the ground. The chief object in this kind of jumping was leaping over a high hurdle. The contestant, who made the highest leap, was awarded the highest honors of the contest. A second, third and fourth honors were awarded too. Another kind of contest was called "A free for all". Here a ring was drawn on the ground which ranged from about 15 ft. to 30 ft. in diameter depending on the number of contestants who engaged in the combat. Each participant was given a kind of bag that was stuffed with cotton and rags into a very compact mass. When so stuffed, the bags would weigh on an average of 10 pounds, and was used by the contestants in striking their antagonist. Each combatant picked whichever opponent he desired and attempted to subdue him by pounding him over the head with the bag, which he used as his weapon of defense. And which was used as an offending weapon. The contest was continued in this manner till every combatant was counted out, and a hero of the contest proclaimed. Some times two contestants were adjudged heroes, and it was necessary to run a contest between the two combatants before a final hero could be proclaimed. Then the two antagonist would stage a battle royal and would continue in the conflict till one was proclaimed victorious. Sometimes these Free-For-All battles were carried on with a kind of improvised boxing gloves, and the contests were carried on in the same manner as previously described. Very often, as many as 30 darkies of the most husky type were engaged in these battles, and the contests were generally attended by large audiences. Being staged during the period of favorable weather, and mostly on Saturday afternoon; these physical exhibitions were the scenes of much controversial conflict, gambling, excessive inebriation and hilarity. Banjo and guitar playing were practiced by the many darkies of the slavery period also. These were on the order of concerts; and many darkies although they had no scientific training, became rather accomplished musicians in this respect. Melodious music might be heard at these old fashion contests, as most darkies, who acquired knowledge in the playing of these instruments were familiar with nearly all the melodies and folks songs that were common to the period. (The foregoing is copied verbatim from conversation with Tinie Force, and Elvira Lewis, LaCenter, Ky. These 2 negro women are very familiar with the slavery period, as they were both slaves, and many of the facts common to that time were witnessed by them.)

LAWRENCE CO. (Edna Lane Carter)

Extract from the Civil War diary kept by Elphas P. Hylton, a Lawrence Co. volunteer in the Union Army. "On 17th of July (1864) I was detailed for picket duty and saw three thousand negro soldiers on a grand review, a black cloud to see. On the 18th I was relieved of duty. Here I became dissatisfied as a soldier on account of the negro, negro, negro. On the 23rd we began to get ready to leave this negro hole and on the 24th, to our great joy and gladness, we were sent into camp near Danville."

LESLIE CO. (Viola Bowling)

McIntosh was a very progressive farmer and had a large supply of food, being a Rebel of the Rebel Army camped at the mouth of this creek near his home where they could secure food. He had a slave called "Henry McIntosh" who was drafted into the Union Army. He did not want to go but his master told him, "Well Henry you will have to go, do not steal, nor lie and be good and when you get out come on back." He did come back and stayed here until he died, he later married and was the father of "Ben McIntosh (colored) who later lived in Hyden for years. McIntosh did not have any help on his farm after this slave was taken away from him. So he let the youth of 16 years Mr. Wooton, come to his home and help him get wood and work about the place. McIntosh had another slave but gave him to his son-in-law John Hyden, who then lived one mile up Cutushin from the Mouth of McIntosh. He had a small store which was the first store in that community.

GARRARD CO. (Sue Higgins)

Myth: Notions about nature when the stars fell in 1833. At the Old Thomas Kennedy farm (Uncle Tom's Cabin), young Tom and some more boys were playing cards in one of the negro cabins. One of the slaves went to the cabin door and called loudly, "Mas'r Tom! Come quick, the whole heavens is falling." He continued to call. After much persuasion and repeated calls from the old negro, young Tom said, "I'll go and see what the D---- old negro wants". Young Tom went to the door and saw the stars raining down. He ran to the big house and jumped on a feather bed, and prayed loudly for help.

[Mrs. Jennie Slavin:]

When she was a child, Mrs. Slavin was our nearest neighbor. She said her father used to tell her these tales. William Kavanaugh was her father.

WEBSTER CO. (J. Dunbar)

Slaves were brought and sold in Clay at one time. A large, stout negro woman in good health sold for $300 to $500. A large stout negro man sold for $1,000. Children were sold for $150 to $200. Mr. Tom Johnson, who is living now, states his father was a slave trader and was the chief sheriff of Webster Co. The runaway slaves were usually caught in this part of the country. The reward was usually $100.00.

CALDWELL CO. (Mary E. O'Malley) Esther Hudspeth:

The following story was given by a colored woman, Esther Hudespeth, who was once sold as a slave. It was told to her by her slave mother in 1840. "A long time ago there lived a rabbit and a coon. They lived so close together. One morning Mr. Coon came by after Mr. Rabbit, and wanted him to go over to see some girls with him. So Mr. Rabbit agreed and went with Mr. Coon. Mr. Coon and the girls had some fun making fun of Mr. Rabbit's short tail. Mr. Rabbit was very glad when the time came for him to go home, because he was tired of being talked about. Mr. Coon had to go get a drink of water, and Mr. Rabbit told the girls that Mr. Coon was his riding horse and he would ride him when he came back. By the time he got thru telling the girls, Mr. Coon called to Mr. Rabbit that he was ready to go. Mr. Coon had enjoyed himself so much, while Mr. Rabbit had not. The next day Mr. Coon came by for Mr. Rabbit to go with him to see the girls. Mr. Rabbit played sick. I am too sick to walk over there, he said. Mr. Coon said, I will carry you on my back if you want to ride. No, said Mr. Rabbit, I cant ride on your back. I will fall off. Mr. Rabbit said, If you will let me put this saddle and bridle on you, I will go. So Mr. Coon agreed to let Mr. Rabbit put the saddle and bridle on Mr. Coon. So they went along thru the woods. When they got in sight of the House, Mr. Coon told Mr. Rabbit to get offthat he did not want the girls to see him on his back. Mr. Rabbit pulled out a whip and began to whip Mr. Coon, hollowing so the girls would see him, and made Mr. Coon go up to the hitching rack. There Mr. Rabbit hitched Mr. Coon and went in the house and enjoyed himself with the girls, while Mr. Coon pawed the ground. Mr. Rabbit bade the girls goodbye, and never did Mr. Coon come after Mr. Rabbit to go to see the girls with him.

ANDERSON CO. (Mildred Roberts)

Many of the following stories were related by Mr. W.B. Morgan who at one time owned and operated a livery barn. He hired several negroes to look after the horses and hacks, and remembers many funny tales about them and others: "Kie Coleman, one of my employees, was standing without the livery stable smoking a two-fer cigar that some one had given him. Another negro walked up to chat with him, and he reared back and said "Get away nigger, nothing but the rich can endure life." "I was hauling grain for the distillery. One morning I came down to the barn, and Kie was too drunk to take his team out. I gave him a good going over about wasting his money that way instead of saving it for a decent funeral. This is one of the best ways to appeal to a darkey because if there is any thing they like it is a big funeral. "He just kinda staggered up to me and said "Boss, I don't worry a bit about dat. White folks don't like to smell a live nigger and I'se knows good and well da hain't gwine to lebe no dead nigger laying on top of de groun'."

"I furnished the horses for the hearse, and one night I tole the boys to leave it in the stable because we were going to have another funeral the next day. "Each night one of the boys had to sleep in the office, and this particular night it was Bill's turn. Bill was an old, one-legged negro and very superstitious. He said: "Boss, this is my night to stay here, and you know, boss, I sho likes to work for you, but I jest tells you now there jest hain't room in this here house fer me and that black wagon at night." I moved the hearse."

KNOX CO. (Stewart Carey)

Some slaves were owned in Knox Co., most of them being in Barbourville where they served as house-servants. The negro men worked around the house and garden, while the women were cooks and maids. The slaves usually lived in small one-room houses at the rear of their masters home, and were generally well fed and clothed. There was some trading of slaves among the Barbourville and Knox County owners, and few were sold at Public Auction. These public sales were held on Courthouse Square, and some few slaves were bought and sold by "Negro Traders" who made a business of the traffic in blacks. Occasionally a negro man would be sold away from his family and sent away, never to see his people again.

CLARK CO. (Mayme Nunnelley)

Most Kentucky superstitions are common to all classes of people because the negroes originally obtained most of their superstitions from the white and because the superstitions of most part of Kentucky are in almost all cases not recent invention but old survivals from a time when they were generally accepted by all germanic peoples and by all Indo-Europeans. The only class of original contributions made by the negroes to our stock of superstitions is that of the hoodoo or voodoo signs which are brought from Africa by the ancestors of the present colored people of America. On the arrival of the negro in America, his child like mind was readily receptive to the white man's superstitions. The Black slave and servants in Kentucky and elsewhere in the South have frequently been the agents through which the minds of white children have been sown with these supernatural beliefs, some of which have remained permanently with them. Nearly all classes of superstitions find acceptance among the negroes. The most widely prevalent are beliefs concerning haunted houses, weather signs, bad luck and good luck signs, charm curse and cures and

hoodoo signs. Their beliefs that the date of the planting of vegetables should be determined by the phases of the moon is unshaken.

CASEY CO. (R.L. Nesbitt)

While slavery existed in Casey Co., as in other counties of the State, before the Civil War, there are no negroes living the the county today who were born into slavery; and very few white people who can remember customs, incidents, or stories of the old slavery days. It is known that the first slaves in the county were those brought here from Virginia by the early white settlers of the county; and that until they were given their freedom, the slaves were well cared for and kindly treated. They lived in comfortable cabins on the lands of their owners, well fed and clothed, given the rudiments of spiritual and educational training, necessary medical attention in sickness; and it was not unusual for some slave owners to give a slave his or her freedom as a reward for faithful or unusual services. If there was any of the so-called "Underground Railway" method used to get slaves out of the state, as was the case in many counties, there are no current stories or legends relative to such to be heard in the county today. It is thought that the slaves of Casey County were so well cared for and so faithful and loyal to their masters that very few of them cared to leave and go to nonslavery states in the North. So there was little, if any, call for any secret methods to provide for their escape. Even after they were given their freedom, many slaves refused to leave their masters and spent the remainder of their lives in the service and as charges of their former owners. The present generation of course knows nothing of slavery, and even the older people know only what was told them by the forebears, and no especially interesting stories or legends are current in the county today relative to slaves, or the customs of the old slavery days before the War between the States.

CHRISTIAN CO. (Mamie Hanbery)

A snake head an' er lizard tail, Hoo-doo; Not close den a mile o' jail, Hoo-doo; De snake mus' be er rattlin' one, Mus' be killed at set uv sun, But never while he's on de run, Hoo-doo. Before you get de lizard cot, Hoo-doo; You mus' kill it on de spot, Hoo-doo; Take de tail an' hang it up, Ketch de blood in a copper cup, An' be sure it's uv a pup, Hoo-doo. Wait until sum stormy weather, Hoo-doo; Put de head an' feet together, Hoo-doo; In a dry ol' terrapin shell, Let 'em stay fer a good long spell, But don't you ever try to sell, Hoo-doo. De rattlers mus' be jus' seben, Hoo-doo; But mus' not be ober leben, Hoo-doo; He mus' be curl'd up fix'd to fight, But see dat you don' let him bite, Den you hit w'en de time is right, Hoo-doo. Ef you do, it's power is dead, Hoo-doo; 'Cause it is all right in de head, Hoo-doo; Save de head and de buttons, too, Fer de work you'll have ter do, You will need 'em till you're thru, Hoo-doo. Ketch a live scorpen wid you han', Hoo-doo; Drown in mare's milk in a pan, Hoo-doo; Den dry it on a pure lime rock, Ninety-nine minutes by de clock, Hoo-doo. Den git Made uv An' let Den git a hand which is a bag, Hoo-doo; any sort uv rag, Hoo-doo; de top be color'd blue, de hair frum out de shoe, Hoo-doo.

Now we'n you find de folks ain't well, Hoo-doo; An' dey wants you to move de spell, Hoo-doo; Git your gredients together, Ster dem up wid a goose feather, In sum dark an' cloudy weather, Hoo-doo. Den put 'em in de hoo-doo bag, Hoo-doo; In dat little blue top rag, Hoo-doo; Den slip 'em in between de ticks, Ef you want de conjure fixed, Is de way you do de tricks, Hoo-doo. Ef dey wants you to git 'em well, Hoo-doo; Dat is de han' dat moves de spell, Hoo-doo;

Take it out before der eyes, An' you mus' be awful s'prised, And dey will think dat you is wise, Hoo-doo. Den lay right down on your back, Hoo-doo; Ef you hear de timbers crack, Hoo-doo; Den yer kno's yer trick has won, Den you'll ast er-bout de mon, For you kno's yer work is done, Hoo-doo. Now ef you wants de conjure fixt, Hoo-doo; All you do is to turn de tricks, Hoo-doo; Jes git dat bottle what you had, An' to make your patient glad, Is but to make de conjurer mad, Hoo-doo.

HOPKINS CO. (M. Hanberry) [TR: also spelled Hanbery.]

In this county practically no one owned more than one or two slaves as this was never a county of large plantations and large homes. These slaves were well housed, in cabins, well clothed and well fed, not overworked and seldom sold, were in closer touch with the "white folks" and therefore more intelligent than farther south where slaves lived in quarters and seldom came in contact with their masters or the masters' families. When a gentleman wished a slave he usually went to Hopkinsville and bought slaves there. Occasionally one slave owner would buy one from another. "If there was ever a slave market in Madisonville or Hopkins County I do not remember it or ever heard of it," says J.M. Adams, book-keeper of Harlen Coal Company, age 84, Madisonville, Ky.

MARTIN CO. (Cullen Jude)

In the year 1864, during the conflict between the North and South, a new citizen was added to the town of Warfield. His name was Alfred Richardson, a colored man. Heretofore the people would not permit negroes to live in Warfield. Richardson was in a skirmish at Warfield and was listed among the northern people as missing. His leg was injured and he was in a serious condition. The good people living at Warfield had their sympathies stirred up by his condition and took him in and gave him food and medical attention until he was able to work. At first the people thought they had done a Samaritan Act, but as soon as Alf had a chance to prove himself, he was considered a blessing and not a curse. He became the paper hanger for the town. Then someone wanted to have his hair cut and Alf proved to be an excellent barber. He rented a shop and went into the barber business and made a success. He owned considerable land, and other property when he died. He lived and died at Warfield, Ky., and was considered one of its most up to date citizens.


A Folk History of Slavery in the United States From Interviews with Former Slaves



Prepared by the Federal Writers' Project of the Works Progress Administration for the State of Kansas

Holbert, Clayton Simms, Bill Williams, Belle


"My name is Clayton Holbert, and I am an ex slave. I am eighty-six years old. I was born and raised in Linn County, Tennessee. My master's name was Pleasant "Ples" Holbert. My master had a fairly large plantation; he had, I imagine, around one hundred slaves." "I was working the fields during the wind-up of the Civil War. They always had a man in the field to teach the small boys to work, and I was one of the boys. I was learning to plant corn, etc. My father, brother and uncle went to war on the Union side." "We raised corn, barley, and cotton, and produced all of our living on the plantation. There was no such thing as going to town to buy things. All of our clothing was homespun, our socks were knitted, and everything. We had our looms, and made our own suits, we also had reels, and we carved, spun, and knitted. We always wore yarn socks for winter, which we made. It didn't get cold, in the winter in Tennessee, just a little frost was all. We fixed all of our cotton and wool ourselves." "For our meat we used to kill fifteen, twenty, or fifty, and sometimes a hundred hogs. We usually had hickory. It was considered the best for smoking meat, when we butchered. Our meat we had then was the finest possible. It had a lot more flavor than that which you get now. If a person ran out of meat, he would go over to his neighbor's house, and borrow or buy meat, we didn't think about going to town. When we wanted fresh meat we or some of the neighbors would kill a hog or sheep, and would divide this, and then when we butchered we would give them part of ours. People were more friendly then then they are now. They have almost lost respect for each other. Now if you would give your neighbor something they would never think of paying it back. You could also borrow wheat or whatever you wanted, and you could pay it back whenever you thrashed." "We also made our own sorghum, dried our own fruits. We usually dried all of our things as we never heard of such a thing as canning." "We always had brandy, wine, and cider on hand, and nothing was thought of it. We used to give it to the children even. When we had corn husks, log rolling, etc., we would invite all of the neighbors over, and then we would serve refreshments of wine, brandy or cider." "We made our own maple syrup from the maple sugar trees. This is a lot better than the refined sugar people have nowdays, and is good for you too. You can't get this now though, except sometimes and it is awfully high priced. On the

plantations the slaves usually had a house of their own for their families. They usually built their houses in a circle, so you didn't have to go out doors hardly to go to the house next to you. If you wanted your house away from the rest of the houses, they could build you a house away from the others and separate." I was never sold, I always had just my one master. When slave owners died, if they had no near relatives to inherit their property, they would 'Will' the slaves their freedom, instead of giving them to someone else. My grandmother, and my mother were both freed like this, but what they called 'nigger traders' captured them, and two or three others, and they took them just like they would animals, and sold them, that was how 'Ples' Holbert got my mother. My grandmother was sent to Texas. My mother said she wrote and had one letter from my grandmother after that, but she never saw her again." "My mother used to be a cook, and when she was busy cooking, my mistress would nurse both me and her baby, who was four weeks older than me. If it happened the other way around, my mother would nurse both of us. They didn't think anything about it. When the old people died, and they left small orphan children, the slaves would raise the children. My young master was raised like this, he has written to me several times, since I have been out here in Kansas, but the last time I wrote, I have had no reply, so I suppose he was dead." "When anyone died, they used to bury the body at least six feet under the ground. There wasn't such a thing as a cemetery then, they were just buried right on the plantation, usually close to the house. They would put the body in a wagon, and walk to where to bury the person, and they would sing all of the way." "The slaves used to dance or go to the prayer meeting to pass their time. There were also festivals we went to, during the Christmas vacation. There was always a big celebration on Christmas. We worked until Christmas Eve and from that time until New Year's we had a vacation. We had no such thing as Thanksgiving, we had never heard of such a thing." "In August when it was the hottest we always had a vacation after our crops were all laid by. That was the time when we usually had several picnics, barbecues or anything we wanted to do to pass our time away." "After the war was over, and my father, brother and uncle had gone to war, it left my mother alone practically. My mother had always been a cook, and that was all she knew, and after the war she got her freedom, she and me, I was seven or eight years old, and my brother was fourteen, and my sister was about

sixteen. My mother didn't know what to do, and I guess we looked kind of pitiful, finally my master said that we could stay and work for him a year, people worked by the year then. We stayed there that year, and then we also stayed there the following year, and he paid us the second year. After that we went to another place, Roof Macaroy, and then my sister got married while we were there, and then she moved on her husband's master's place, and then we went too. After that I moved on another part and farmed for two or three years, and then we moved to another part of the plantation and lived there three or four years. That was almost the center of things, and we held church there. All of the colored people would gather there. The colored people who had been in the North were better educated than the people in the South. They would come down to the South and help the rest of us. The white people would also try to promote religion among the colored people. Our church was a big log cabin. We lived in it, but we moved from one of the large rooms into a small one, so we could have church. I remember one time after we had been down on the creek bank fishing, that was what we always did on Sunday, because we didn't know any better, my master called us boys and told us we should go to Sunday school instead of going fishing. I remember that to this day, and I have only been fishing one or two times since. Then I didn't know what he was talking about, but two or three years later I learned what Sunday school was, and I started to go." "I went to a subscription school. We would all pay a man to come to teach us. I used to work for my room and board on Saturday's, and go to school five days a week. That would have been all right, if I had kept it up, but I didn't for very long, I learned to read and write pretty good though. There were no Government school then that were free." "We didn't have a name. The slaves were always known by the master's last name, and after we were freed we just took the last name of our masters and used it. After we had got our freedom papers, they had our ages and all on them, they were lost so we guess at our ages." "Most of the slave owners were good to their slaves although some of them were brutish of course." "In 1877 a lot of people began coming out here to Kansas, and in 1878 there were several, but in 1879 there were an awful lot of colored people immigrating. We came in 1877 to Kansas City, October 1. We landed about midnight. We came by train. Then there was nothing but little huts in the bottoms. The Santa Fe depot didn't amount to anything. The Armours' Packing house was even smaller than that. There was a swinging bridge over the river.

The Kaw Valley was considered good-for-nothing, but to raise hemp. There was an awful lot of it grown there though, and there were also beavers in the Kaw River, and they used to cut down trees to build their dams. I worked several years and in 1880 I came to Franklin County." "We raised a lot of corn, and castor beans. That was the money crop. Corn at that time wasn't hard to raise. People never plowed their corn more than three times, and they got from forty to fifty bushels per acre. There were no weeds and it was virgin soil. One year I got seventy-two bushel of corn per acre, and I just plowed it once. That may sound 'fishy' but it is true." "There used to be a castor bean mill here, and I have seen the wagons of castor beans lined from Logan Street to First Street, waiting to unload. They had to number the wagons to avoid trouble and they made them keep their places. There also used to be a water mill here, but it burned." "There were lots of Indians here in the Chippewas. They were harmless though. They were great to come in town, and shoot for pennies. They were good shots, and it kept you going to keep them supplied with pennies, for them to shoot with their bows and arrows, as they almost always hit them. They were always dressed in their red blankets." "I have never used ones for work. They were used quite a bit, although I have never used them. They were considered to be good after they were broken." "I was about twenty-two years old when I married, and I have raised six children. They live over by Appanoose. I ruined my health hauling wood. I was always a big fellow, I used to weigh over two hundred eighty-five pounds, but I worked too hard, working both summer and winter." "My father's mother lived 'till she was around ninety or a hundred years old. She got so bent at the last she was practically bent double. She lived about two years after she was set free." "I used to live up around Appanoose, but I came to Franklin County and I have stayed here ever since."

THE AMERICAN GUIDE TOPEKA, KANSAS EX SLAVE STORY OTTAWA, KANSAS INTERVIEWER: Leta Gray Told by Bill Simms, ex slave, age 97 years, Ottawa, Kansas. [TR: Information moved from bottom of last page.]

"My name is Bill Simms." "I was born in Osceola, Missouri, March 16, 1839." "I lived on the farm with my mother, and my master, whose name was Simms. I had an older sister, about two years older than I was. My master needed some money so he sold her, and I have never seen her since except just a time or two." "On the plantation we raised cows, sheep, cotton, tobacco, corn, which were our principal crops. There was plenty of wild hogs, turkey, ant deer and other game. The deer used to come up and feed with the cattle in the feed yards, and we could get all the wild hogs we wanted by simply shooting them in the timber." "A man who owned ten slaves was considered wealthy, and if he got hard up for money, he would advertise and sell some slaves, like my oldest sister was sold on the block with her children. She sold for eleven hundred dollars, a baby in her arms sold for three hundred dollars. Another sold for six hundred dollars and the other for a little less than that. My master was offered fifteen hundred dollars for me several times, but he refused to sell me, because I was considered a good husky, slave. My family is all dead, and I am the only one living. "The slaves usually lived in a two-room house made of native lumber. The houses were all small. A four or five room house was considered a mansion. We made our own clothes, had spinning wheels and raised and combed our own cotton, clipped the wool from our sheep's backs, combed and spun it into cotton and wool clothes. We never knew what boughten clothes were. I learned

to make shoes when I was just a boy and I made the shoes for the whole family. I used to chop wood and make rails and do all kinds of farm work." "I had a good master, most of the masters were good to their slaves. When a slave got too old to work they would give him a small cabin on the plantation and have the other slaves to wait on him. They would furnish him with victuals, and clothes until he died." "Slaves were never allowed to talk to white people other than their masters or someone their master knew, as they were afraid the white man might have the slave run away. The masters aimed to keep their slaves in ignorance and the ignorant slaves were all in favor of the Rebel army, only the more intelligent were in favor of the Union army." "When the war started, my master sent me to work for the Confederate army. I worked most of the time for three years off and on, hauling canons, driving mules, hauling ammunition, and provisions. The Union army pressed in on us and the Rebel army moved back. I was sent home. When the Union army came close enough I ran away from home and joined the Union army. There I drove six-mule team and worked at wagon work, driving ammunition and all kinds of provisions until the war ended. Then I returned home to my old master, who had stayed there with my mother. My master owned about four hundred acres of good land, and had had ten slaves. Most of the slaves stayed at home. My master hired me to work for him. He gave my mother forty acres of land with a cabin on it and sold me a forty acres, for twenty dollars, when I could pay him. This was timbered land and had lots of good trees for lumber, especially walnut. One tree on this ground was worth one hundred dollars, if I could only get it cut and marketed, I could pay for my land. My master's wife had been dead for several years and they had no children. The nearest relative being a nephew. They wanted my master's land and was afraid he would give it all away to us slaves, so they killed him, and would have killed us if we had stayed at home. I took my mother and ran into the adjoining, Claire County. We settled there and stayed for sometime, but I wanted to see Kansas, the State I had heard so much about." "I couldn't get nobody to go with me, so I started out afoot across the prairies for Kansas. After I got some distance from home it was all prairie. I had to walk all day long following buffalo trail. At night I would go off a little ways from the trail and lay down and sleep. In the morning I'd wake up and could see nothing but the sun and prairie. Not a house, not a tree, no living thing, not even could I hear a bird. I had little to eat, I had a little bread in my pocket. I didn't even have a pocket knife, no weapon of any kind. I was not afraid, but I

wouldn't start out that way again. The only shade I could find in the daytime was the rosin weed on the prairie. I would lay down so it would throw the shade in my face and rest, then get up and go again. It was in the spring of the year in June. I came to Lawrence, Kansas, where I stayed two years working on the farm. In 1874 I went to work for a man by the month at $35 a month and I made more money than the owner did, because the grasshoppers ate up the crops. I was hired to cut up the corn for him, but the grasshoppers ate it up first. He could not pay me for sometime. Grasshoppers were so thick you couldn't step on the ground without stepping on about a dozen at each step. I got my money and came to Ottawa in December 1874, about Christmas time." "My master's name was Simms and I was known as Simms Bill, just like horses. When I came out here I just changed my name from Simms Bill, to Bill Simms." "Ottawa was very small at the time I came here, and there were several Indians close by that used to come to town. The Indians held their war dance on what is now the courthouse grounds. I planted the trees that are now standing on the courthouse grounds. I still planted trees until three or four years ago. There were few farms fenced and what were, were on the streams. The prairie land was all open. This is what North Ottawa was, nothing but prairie north of Logan Street, and a few houses between Logan Street and the river. Ottawa didn't have many business houses. There was also an oil mill where they bought castor beans, and made castor oil on the north side of the Marais des Cygnes River one block west of Main Street. There was one hotel, which was called Leafton House and it stood on what is now the southwest corner of Main and Second Streets." "I knew Peter Kaiser, when I came here, and A.P. Elder was just a boy then." "The people lived pretty primitive. We didn't have kerosene. Our only lights were tallow candles, mostly grease lamps, they were just a pan with grease in it, and one end of the rag dragging out over the side which we would light. There were no sewers at that time." "I had no chance to go to school when a boy, but after I came to Kansas I was too old to go to school, and I had to work, but I attended night school, and learned to read and write and figure." "The farm land was nearly all broke up by ox teams, using about six oxen on a plow. In Missouri we lived near the Santa Fe trail, and the settlers traveling on the trail used oxen, and some of them used cows. The cows seem to stand the

road better than the oxen and also gave some milk. The travelers usually aimed to reach the prairie States in the spring, so they could have grass for their oxen and horses during the summer." "I have lived here ever since I came here. I was married when I was about thirty years old. I married a slave girl from Georgia. Back in Missouri, if a slave wanted to marry a woman on another plantation he had to ask the master, and if both masters agreed they were married. The man stayed at his owners, and the wife at her owners. He could go to see her on Saturday night and Sunday. Sometimes only every two weeks. If a man was a big strong man, neighboring plantation owners would ask him to come over and see his gals, hoping that he might want to marry one of them, but if a Negro was a small man he was not cared for as a husband, as they valued their slaves as only for what they could do, just like they would horses. When they were married and if they had children they belonged to the man who owned the woman. Osceola is where the saying originated, 'I'm from Missouri, show me.' After the war the smart guys came through and talked the people into voting bonds, but there was no railroad built and most counties paid their bonds, but the county in which Osceola stands refused to pay for their bonds because there was no railroad built, and they told the collectors to 'show me the railroad and we will pay,' and that is where 'show me' originated." "My wife died when we had three children. She had had to work hard all her life and she said she didn't want her children to have to work as hard as she had, and I promised her on her death bed, that I would educate our girls. So I worked and sent the girls to school. My two girls both graduated from Ottawa university, the oldest one being the first colored girl to ever graduate from that school. After graduation she went to teach school in Oklahoma, but only got twenty-five dollars a month, and I had to work and send her money to pay her expenses. The younger girl also graduated and went to teach school, but she did not teach school long, until she married a well-to-do farmer in Oklahoma. The older girl got her wages raised until she got one hundred and twenty-five dollars per month. I have worked at farm work and tree husbandry all my life. My oldest daughter bought me my first suit of clothes I ever had."

"I have been living alone about twenty-five years. I don't know hew old I was, but my oldest daughter had written my mother before she died, and got our family record, which my mother kept in her old Bible. Each year she writes me and tells me on my birthday how old I am."


Belle Williams was born in slavery about the year 1850 or 1851. Her mother's name was Elizabeth Hulsie, being the slave of Sid Hulsie, her last name being the name of her master. The Hulsie plantation was located in Carroll County, Arkansas. Belle Williams, better known as "Auntie Belle" is most interesting. She lives in her own little home in the one hundred block on Harvey Street, Hutchinson, Kansas. She is too old and crippled to do hard work, so spends most of her time smoking her pipe and rocking in her old armchair on the little porch of her home. She is jolly, and most interesting. "Yes, I was a slave," she said. "I was born a slave on a plantation in Carroll County, Arkansas and lived there 'till after the war. Law sakes, honey, I can see them 'Feds' yet, just as plain as if it was yesterday. We had a long laneyou know what a lane iswell, here they come! I run for mah mammy, and I'll never forget how she grabbed me and let out a yell, "It's them Feds, them blue coats." "You see my massa was a good massa. He didn't believe in whipping niggers and he didn't believe in selling niggers, and so my mammy and me, we didn't want to leave our mistress and massa. We called them 'Mother Hulsie' and 'Massa Sid.' One officer told my mammy that she could take along with her, anything out of the cabin that she wanted. Mammy looked around and said, "I don't want to take nothin' but my chillun," so we all told Mother Hulsie 'goodbye,' and when my mammy told her goodbye, why Mother Hulsie cried and cried, and said, 'I just can't let you go, Elizabeth, but go on peacefully, and maybe some day you can come back and see me.'" As the story came word after word, big tears dropped on the thin black hands, and she reached for her tobacco can and pipe. The can was missing, so I offered to get it for her, for I was anxious for one peep into "Auntie's" little house, but I

couldn't find the can, so after moans and sighs, she got to her feet and found her favorite Granger Twist. After settling; again in her chair, and when her pipe was at its best, "Auntie" continued, "Oh, honey, it was awful! You see I never been nowhere and I was scairt so I hung onto my mammy. The soldiers took us to camp that night, and after staying there several days, we went on to Springfield, Missouri, and it was right at fifty-two years ago that I came here. I was married to Fuller, my first husband and had seven chilluns. He helped me raise them that lived and, after he died, I married Williams and had two chilluns, but he didn't help me raise my chilluns. Why, honey, I raised my chilluns and my chilluns' chilluns, and even one great-grandchild now. Why, I always been a slave. I worked for all the early white families in this here town that needed help." I asked "Auntie" if she were ever sold on the block, and she answered, "Law sakes, honey, I must tell you. No, I never was sold, but nuthin' but the Dear Blessed Lawd saved me. You see Massa Sid had gone away for a few days, and his boys was takin' care of things, when some nigger traders came and wanted to buy some niggers, and they picked on my grandmammy and me. How old was I? Well, I reckon I was about fourteen. You see, honey, I never could read or write, but I can count, and I can rememberLawdy! how I can remember. Well, there I was on the block, just scairt and shiveringI was just cold all overand them there nigger traders was jest a talkin', when down that long lane came Massa Sid, and I'm tellin' you, it was the Dear Lawd that sent him. He was a ridin' on his hoss, and he stopped right in front of me, standing there on the block. He looked at his boys, then he turned to them nigger traders and yelled out, "What you all doin' here?" The boys told him there was just so many niggers on the place, and they wanted some money and when the nigger traders come along they thought they would sell a few niggers. Honey, I'm tellin' you, Massa Sid turned to them nigger traders and said, "you nigger traders get out of here. These are my niggers and I don't sell niggers. I can feed them all, I don't want any help." He grabbed me right off of the block and put me on the hoss in front of him and set me down in front of my cabin. Sceered, oh Lawdy I was sceered! No, suh, Massa Sid never sold no niggers." "I must tell you about what happened one night while we were all there in the camp. One of the massa's boys that loved my uncle, came crawling on all fours, just like a pig, into camp. He passed the pickets, and when he found my uncle he laid there on the ground in my uncle's arms and cried like a baby. My uncle was old but he cried too and after a while he told the boy that he must go back he was 'fraid that the pickets would see him and he would be shot, so he went with him, crawling on all fours just like a pig, till he got him past the pickets,

and our young master never saw my uncle any more. Oh, honey, them was heart-breakin' times. The first night we was in camp, my mammy got to thinking about Mother Hulsie and how she was left all alone with all the work, and not a soul to help her. The blue coats had gone through the house and upset everything, so in the morning she asked the captain if she could ask just one thing of him, and that was that she and my uncle go back to Mother Hulsie just for the day, and help put everything away and do the washing. The captain said they could go, but they must be back by five o'clock, and not one nigger child could go along, so they went back for the day and mammy did all the washing, every rag that she could find, and my uncle chopped and stacked outside the house, all the wood that he could chop that day, and then they came back to camp. My mammy said she'd never forget Mother Hulsie wringing her hands and crying, 'Oh Lawd, what will I do?' as they went down the land."

VOLUME V INDIANA NARRATIVES A Folk History of Slavery in the United States From Interviews with Former Slaves

Illustrated with Photographs


Prepared by the Federal Writers' Project of the Works Progress Administration for the State of Georgia

Arnold, George W. [TR: with Professor W.S. Best and Samuel Bell] Ash, Thomas, and Crane, Mary Barber, Rosa Blakeley, Mittie Boone, Carl Bowman, Julia Boyce, Angie Boysaw, Edna Bracey, Callie [TR: daughter of Louise Terrell] Buckner, Dr. George Washington Burns, George Taylor Butler, Belle [TR: daughter of Chaney Mayer] Carter, Joseph William Cave, Ellen Cheatam, Harriet Childress, James Colbert, Sarah Cooper, Frank [TR: son of Mandy Cooper] Edmunds, Rev. H.H. Eubanks, John [TR: and family] Eubanks, John [TR: second interview] Fields, John W. Fields, John [TR: second interview] Fortman, George [TR: and other interested citizens] Gibson, John Henry Guwn, Betty [TR: reported by Mrs. Hattie Cash, daughter] Hockaday, Mrs. Howard, Robert Hume, Matthew Jackson, Henrietta Johnson, Lizzie Jones, Betty

Jones, Nathan Lennox, Adeline Rose Lewis, Thomas Locke, Sarah H. [TR: daughter of Wm. A. and Priscilla Taylor] McKinley, Robert Miller, Richard Moorman, Rev. Henry Clay Morgan, America Morrison, George Mosely, Joseph [TR: also reported as Moseley in text of interview] Patterson, Amy Elizabeth Preston, Mrs. Quinn, William M. Richardson, Candus Robinson, Joe Rogers, Rosaline Rollins, Parthena Rudd, John Samuels, Amanda Elizabeth Simms, Jack Slaughter, Billy Smith, Mr. and Mrs. Alex Stone, Barney Suggs, Adah Isabelle Sutton, Katie Thompson, George Wamble (Womble), Rev. Watson, Samuel Whallen, Nancy Whitted, Anderson Woodson, Alex

Mary Crane [TR: not in original index] Peter Dunn [TR: frontispiece, no accompanying interview] John W. Fields John Fields [TR: second photograph] Anderson Whitted [TR: Federal Writer Anna Pritchett annotated her interviews by marking each paragraph to indicate whether the information was obtained from the respondent (A) or was a comment by the interviewer (B). Since the information was presented in sequence, it is presented here without these markings, with the interviewer's remarks set apart by the topic heading 'Interviewer's Comment'.] [TR: Information listed separately as References, such as informant names and addresses, has been incorporated into the interview headers. In some cases, information has been rearranged for readability. Names in brackets were drawn from text of interviews.]

Ex-Slave Stories District No. 5 Vanderburgh County Lauana Creel AN UNHAPPY EXPERIENCE [GEORGE W. ARNOLD]

This is written from an interview with each of the following: George W. Arnold, Professor W.S. Best of the Lincoln High School and Samuel Bell, all of Evansville, Indiana. George W. Arnold was born April 7, 1861, in Bedford County, Tennessee. He was the property of Oliver P. Arnold, who owned a large farm or plantation in

Bedford county. His mother was a native of Rome, Georgia, where she remained until twelve years of age, when she was sold at auction. Oliver Arnold bought her, and he also purchased her three brothers and one uncle. The four negroes were taken along with other slaves from Georgia to Tennessee where they were put to work on the Arnold plantation. On this plantation George W. Arnold was born and the child was allowed to live in a cabin with his relatives and declares that he never heard one of them speak an unkind word about Master Oliver Arnold or any member of his family. "Happiness and contentment and a reasonable amount of food and clothes seemed to be all we needed," said the now white-haired man. Only a limited memory of Civil War days is retained by the old man but the few events recalled are vividly described by him. "Mother, my young brother, my sister and I were walking along one day. I don't remember where we had started but we passed under the fort at Wartrace. A battle was in progress and a large cannon was fired above us and we watched the huge ball sail through the air and saw the smoke of the cannon pass over our heads. We poor children were almost scared to death but our mother held us close to her and tried to comfort us. The next morning, after, we were safely at home ... we were proud we had seen that much of the great battle and our mother told us the war was to give us freedom." "Did your family rejoice when they were set free?" was the natural question to ask Uncle George. "I cannot say that they were happy, as it broke up a lot of real friendships and scattered many families. Mother had a great many pretty quilts and a lot of bedding. After the negroes were set free, Mars. Arnold told us we could all go and make ourselves homes, so we started out, each of the grown persons loaded with great bundles of bedding, clothing and personal belongings. We walked all the way to Wartrace to try to find a home and some way to make a living." George W. Arnold remembers seeing many soldiers going to the pike road on their way to Murfreesboro. "Long lines of tired men passed through Guy's Gap on their way to Murfreesboro," said he. "Older people said that they were sent out to pick up the dead from the battle fields after the bloody battle of Stone's river that had lately been fought at Murfreesboro. They took their comrades to bury them at the Union Cemetery near the town of Murfreesboro."

"Wartrace was a very nice place to make our home. It was located on the Nashville and Chattanooga and St. Louis railroad, just fifty-one miles from Nashville not many miles from our old home. Mother found work and we got along very well but as soon as we children were old enough to work, she went back to her old home in Georgia where a few years later she died. I believe she lived to be seventy-five or seventy six years of age, but I never saw her after she went back to Georgia." "My first work was done on a farm (there are many fine farms in Tennessee) and although farm labor was not very profitable we were always fed wherever we worked and got some wages. Then I got a job on the railroad. Our car was side tracked at a place called Silver Springs," said Uncle George, "and right at that place came trouble that took the happiness out of my life forever." Here the story teller paused to collect his thoughts and conquer the nervous twitching of his lips. "It was like this: Three of us boys worked together. We were like three brothers, always sharing our fortunes with each other. We should never have done it, but we had made a habit of sending to Nashville after each payday and having a keg of Holland rum sent in by freight. This liquor was handed out among our friends and sometimes we drank too much and were unfit for work for a day or two. Our boss was a big strong Irishman, red haired and friendly. He always got drunk with us and all would become sober enough to soon return to our tasks." "The time I'm telling you about, we had all been invited to a candy pulling in town and could hardly wait till time to go, as all the young people of the valley would be there to pull candy, talk, play games and eat the goodies served to us. The accursed keg of Holland rum had been brought in that morning and my chum John Sims had been drinking too much. About that time our Boss came up and said, 'John, it is time for you to get the supper ready!' John was our cook and our meals were served on the caboose where we lived wherever we were side tracked." "All the time Johny was preparing the food he was drinking the rum. When we went in he had many drinks inside of him and a quart bottle filled to take to the candy pull. 'Hurry up boys and let's finish up and go' he said impatiently. 'Don't take him' said the other boy, 'Dont you see he is drunk?' So I put my arms about his shoulders and tried to tell him he had better sleep a while before we started. The poor boy was a breed. His mother was almost white and his father was a thoroughbred Indian and the son had a most aggravating temper. He made me no answer but running his hand into his pocket, he drew out his knife and with one thrust, cut a deep gash in my neck. A terrible fight followed. I remember

being knocked over and my head stricking something. I reached out my hand and discovered it was the ax. With this awful weapon I struck my friend, my more than brother. The thud of the ax brought me to my senses as our blood mingled. We were both almost mortally wounded. The boss came in and tried to do something for our relief but John said, 'Oh, George? what an awful thing we have done? We have never said a cross word to each other and now, look at us both.'" "I watched poor John walk away, darkness was falling but early in the morning my boss and I followed a trail of blood down by the side of the tracks. From there he had turned into the woods. We could follow him no further. We went to all the nearby towns and villages but we found no person who had ever seen him. We supposed he had died in the woods and watched for the buzzards, thinking thay would lead us to his body but he was never seen again." "For two years I never sat down to look inside a book nor to eat my food that John Sims was not beside me. He haunted my pillow and went beside me night and day. His blood was on my hands, his presence haunted me beyond endurance. What could I do? How could I escape this awful presence? An old friend told me to put water between myself and the place where the awful scene occurred. So, I quit working on the railroad and started working on the river. People believed at that time that the ghost of a person you had wronged would not cross water to haunt you." Life on the river was diverting. Things were constantly happening and George Arnold put aside some of his unhappiness by engaging in river activities. "My first job on the river was as a roust-about on the Bolliver H Cook a stern wheel packet which carried freight and passengers from Nashville, Tennessee to Evansville, Indiana. I worked a round trip on her and then went from Nashville to Cairo, Illinois on the B.S. Rhea. I soon decided to go to Cairo and take a place on the Eldarado, a St. Louis and Cincinnati packet which crused from Cairo to Cincinnati. On that boat I worked as a roust-about for nearly three years." "What did the roust-about have to do?" asked a neighbor lad who had come into the room. "The roust-about is no better than the mate that rules him. If the mate is kindly disposed the roust-about has an easy enough life. The negroes had only a few years of freedom and resented cruelty. If the mate became too mean, a regular fight would follow and perhaps several roust-abouts would be hurt before it was finished."

Uncle George said that food was always plentiful on the boats. Passengers and freight were crowded together on the decks. At night there would be singing and dancing and fiddle music. "We roust-abouts would get together and shoot craps, dance or play cards until the call came to shuffle freight, then we would all get busy and the mate's voice giving orders could be heard for a long distance." "In spite of these few pleasures, the life of a roust-about is the life of a dog. I do not recall any unkindnesses of slavery days. I was too young to realize what it was all about, but it could never have equalled the cruelty shown the laborer on the river boats by cruel mates and overseers." Another superstition advanced itself in the story of a boat, told by Uncle George Arnold. The story follows: "When I was a roust-about on the Gold Dust we were sailing out from New Orleans and as soon as we got well out on the broad stream the rats commenced jumping over board. 'See these rats' said an old river man, 'This boat will never make a return trip!'" "At every port some of our crew left the boat but the mate and the captain said they were all fools and begged us to stay. So a few of us stayed to do the necessary work but the rats kept leaving as fast as they could." "When the boat was nearing Hickman, Kentucky, we smelled fire, and by the time we were in the harbor passengers were being held to keep them from jumping overboard. Then the Captain told us boys to jump into the water and save ourselves. Two of us launched a bale of cotton overboard and jumped onto it. As we paddled away we had to often go under to put out the fires as our clothing would blaze up under the flying brands that fell upon our bodies." "The burning boat was docked at Hickman. The passengers were put ashore but none of the freight was saved, and from a nearby willow thicket my matey and I watched the Gold Dust burn to the water's edge." "Always heed the warnings of nature," said Uncle George, "If you see rats leaving a ship or a house prepare for a fire." George W. Arnold said that Evansville was quite a nice place and a steamboat port even in the early days of his boating experiences and he decided to make his home here. He located in the town in 1880. "The Court House was located at Third and Main streets. Street cars were mule drawn and people thought it great fun to ride them." He recalls the first shovel full of dirt being lifted when

the new Courthouse was being erected, and when it was finished two white men finishing the slate roof, fell to their death in the Court House yard. George W. Arnold procured a job as porter in a wholesale feed store on May 10, 1880. John Hubbard and Company did business at the place, at this place he worked thirty seven years. F.W. Griese, former mayor of Evansville has often befriended the negro man and is ready to speak a kindly word in his praise. But the face of John Sims still presents itself when George Arnold is alone. "Never do anything to hurt any other person," says he, "The hurt always comes back to you." George Arnold was married to an Evansville Woman, but two years ago he became a widower when death claimed his mate. He is now lonely, but were it not for a keg of Holland gin his old age would be spent in peace and happiness. "Beware of strong drink," said Uncle George, "It causes trouble."

Emery Turner District #5 Lawrence County Bedford, Indiana REMINISCENCES OF TWO EX-SLAVES THOMAS ASH, Mitchell, Ind. MRS. MARY CRANE, Warren St., Mitchell, Ind.

[Thomas Ash] I have no way of knowing exactly how old I am, as the old Bible containing a record of my birth was destroyed by fire, many years ago, but I believe I am about eighty-one years old. If so, I must have been born sometime during the year, 1856, four years before the outbreak of the War Between The States. My mother was a slave on the plantation, or farm of Charles Ash, in Anderson county, Kentucky, and it was there that I grew up. I remember playing with Ol' Massa's (as he was called) boys, Charley, Jim and Bill. I also have an unpleasant memory of having seen other slaves on the

place, tied up to the whipping post and flogged for disobeying some order although I have no recollection of ever having been whipped myself as I was only a boy. I can also remember how the grown-up negroes on the place left to join the Union Army as soon as they learned of Lincoln's proclamation making them free men.

Ed. NoteMr. Ash was sick when interviewed and was not able to do much talking. He had no picture of himself but agreed to pose for one later on. [TR: no photograph found.]

[Mrs. Mary Crane]

I was born on the farm of Wattie Williams, in 1855 and am eighty-two years old. I came to Mitchell, Indiana, about fifty years ago with my husband, who is now dead and four children and have lived here ever since. I was only a girl, about five or six years old when the Civil War broke out but I can remember very well, happenings of that time. My mother was owned by Wattie Williams, who had a large farm, located in Larue county, Kentucky. My father was a slave on the farm of a Mr. Duret, nearby. In those days, slave owners, whenever one of their daughters would get married, would give her and her husband a slave as a wedding present, usually allowing the girl to pick the one she wished to accompany her to her new home.

When Mr. Duret's eldest daughter married Zeke Samples, she choose my father to accompany them to their home. Zeke Samples proved to be a man who loved his toddies far better than his bride and before long he was "broke". Everything he had or owned, including my father, was to be sold at auction to pay off his debts. In those days, there were men who made a business of buying up negroes at auction sales and shipping them down to New Orleans to be sold to owners of cotton and sugar cane plantations, just as men today, buy and ship cattle. These men were called "Nigger-traders" and they would ship whole boat loads at a time, buying them up, two or three here, two or three there, and holding them in a jail until they had a boat load. This practice gave rise to the expression, "sold down the river." My father was to be sold at auction, along with all of the rest of Zeke Samples' property. Bob Cowherd, a neighbor of Matt Duret's owned my grandfather, and the old man, my grandfather, begged Col. Bob to buy my father from Zeke Samples to keep him from being "sold down the river." Col. Bob offered what he thought was a fair price for my father and a "nigger-trader" raised his bid "25 [TR: $25?]. Col. said he couldn't afford to pay that much and father was about to be sold to the "nigger-trader" when his father told Col. Bob that he had $25 saved up and that if he would buy my father from Samples and keep the "nigger-trader" from getting him he would give him the money. Col. Bob Cowherd took my grandfather's $25 and offered to meet the traders offer and so my father was sold to him. The negroes in and around where I was raised were not treated badly, as a rule, by their masters. There was one slave owner, a Mr. Heady, who lived nearby, who treated his slave worse than any of the other owners but I never heard of anything so awfully bad, happening to his "niggers". He had one boy who used to come over to our place and I can remember hearing Massa Williams call to my grandmother, to cook "Christine, give Heady's Doc something to eat. He looks hungry." Massa Williams always said "Heady's Doc" when speaking of him or any other slave, saying to call him, for instance, Doc Heady would sound as if he were Mr. Heady's own son and he said that wouldn't sound right. When President Lincoln issued his proclamation, freeing the negroes, I remember that my father and most all of the other younger slave men left the farms to join the Union army. We had hard times then for awhile and had lots of work to do. I don't remember just when I first regarded myself as "free" as many of the negroes didn't understand just what it was all about.

Ed. Note: Mrs. Crane will also pose for a picture.

Submitted by: William Webb Tuttle District No. 2 Muncie, Indiana SLAVES IN DELAWARE COUNTY ROSA BARBER 812 South Jefferson Muncie, Indiana

Rosa Barber was born in slavery on the Fox Ellison plantation at North Carden[TR:?], in North Carolina, in the year 1861. She was four [HW: ?] years old when freed, but had not reached the age to be of value as a slave. Her memory is confined to that short childhood there and her experiences of those days and immediately after the Civil War must be taken from stories related to her by her parents in after years, and these are dimly retained. Her maiden name was Rosa Fox Ellison, taken as was the custom, from the slave-holder who held her as a chattel. Her parents took her away from the plantation when they were freed and lived in different localities, supported by the father who was now paid American wages. Her parents died while she was quite young and she married Fox Ellison, an ex-slave of the Fox Ellison plantation. His name was taken from the same master as was hers. She and her husband lived together forty-three years, until his death. Nine children were born to them of which only one survives. After this ex-slave husband died Rosa Ellison married a second time, but this second husband died some years ago and she now remains a widow at the age of seventy-six years. She recalls that the master of the Fox Ellison plantation was spoken of as practicing no extreme discipline on his slaves. Slaves, as a prevailing business policy of the holder, were not allowed to look into a book, or any printed matter, and Rosa had no pictures or printed charts given her. She had to play with her rag dolls, or a ball of yarn, if there happened to be enough of old string to make one. Any toy or

plaything was allowed that did not point toward book-knowledge. Nursery rhymes and folk-lore stories were censured severely and had to be confined to events that conveyed no uplift, culture or propaganda, or that conveyed no knowledge, directly or indirectly. Especially did they bar the mental polishing of the three R's. They could not prevent the vocalizing of music in the fields and the slaves found consolation there in pouring out their souls in unison with the songs of the birds.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE MRS. MITTIE BLAKELEYEX-SLAVE 2055 Columbia Avenue, Indianapolis, Indiana

Mrs. Blakeley was born, in Oxford, Missouri, in 1858. Her mother died when Mittie was a baby, and she was taken into the "big house" and brought up with the white children. She was always treated very kindly. Her duties were the light chores, which had to be well done, or she was chided, the same as the white children would have been. Every evening the children had to collect the eggs. The child, who brought in the most eggs, would get a ginger cake. Mittie most always got the cake. Her older brothers and sisters were treated very rough, whipped often and hard. She said she hated to think, much less talk about their awful treatment. When she was old enough, she would have to spin the wool for her mistress, who wove the cloth to make the family clothes.

She also learned to knit, and after supper would knit until bedtime. She remembers once an old woman slave had displeased her master about something. He had a pit dug, and boards placed over the hole. The woman was made to lie on the boards, face down, and she was beaten until the blood gushed from her body; she was left there and bled to death. She also remembers how the slaves would go to some cabin at night for their dances; if one went without a pass, which often they did, they would be beaten severely. The slaves could hear the overseers, riding toward the cabin. Those, who had come without a pass, would take the boards up from the floor, get under the cabin floor, and stay there until the overseers had gone.

Interviewer's Comment Mrs. Blakeley is very serious and said she felt so sorry for those, who were treated so such worse than any human would treat a beast. She lives in a very comfortable clean house, and said she was doing "very well." Submitted January 24, 1938 Indianapolis, Indiana

Submitted by: Robert C. Irvin District No. 2 Noblesville, Ind. SLAVES IN MADISON COUNTY CARL BOONE Anderson, Indiana

This is a story of slavery, told by Carl Boone about his father, his mother and himself. Carl is the last of eighteen children born to Mrs. Stephen Boone, in Marion County, Kentucky, Sept. 15, 1850. He now resides with his children at 801 West 13th Street, Anderson, Madison County, Indiana. At the ripe old age of eighty-seven, he still has a keen memory and is able to do a hard day's work. Carl Boone was born a free man, fifteen years before the close of the Civil War, his father having gained his freedom from slavery in 1829. He is a religious man, having missed church service only twice in twenty years. He was treated well during the time of slavery in the southland, but remembers well, the wrongs done to slaves on neighboring plantations, and in this story he relates some of the horrors which happened at that time. Like his father, he is also the father of eighteen children, sixteen of whom are still living. He is grandfather of thirty-seven and great grandfather of one child. His father was born in the slave state of Maryland, in 1800, and died in 1897. His mother was born in Marion County, Kentucky, in 1802, and died in 1917, at the age of one hundred and fifteen years. This story, word by word, is related by Carl Boone as follows: "My name is Carl Boone, son of Stephen and Rachel Boone, born in Marion County, Kentucky, in 1850. I am father of eighteen children sixteen are still living and I am grandfather of thirty-seven and great grandfather of one child. I came with my wife, now deceased, to Indiana, in 1891, and now reside at 801 West 13th street in Anderson, Indiana. I was born a free man, fifteen years before the close of the Civil War. All the colored folk on plantations and farms around our plantation were slaves and most of them were terribly mistreated by their masters. After coming to Indiana, I farmed for a few years, then moved to Anderson. I became connected with the Colored Catholic Church and have tried to live a Christian life. I have only missed church service twice in twenty years. I lost my dear wife thirteen years ago and I now live with my son. My father, Stephen Boone, was born in Maryland, in 1800. He was bought by a nigger buyer while a boy and was sold to Miley Boone in Marion County, Kentucky. Father was what they used to call "a picked slave," was a good worker and was never mistreated by his master. He married my mother in 1825, and they had eighteen children. Master Miley Boone gave father and mother their freedom in 1829, and gave them forty acres of land to tend as their own. He paid father for all the work he did for him after that, and was always very kind to them.

My mother was born in slavery, in Marion County, Kentucky, in 1802. She was treated very mean until she married my father in 1825. With him she gained her freedom in 1829. I was the last born of her eighteen children. She was a good woman and joined church after coming to Indiana and died in 1917, living to be one hundred and fifteen years old. I have heard my mother tell of a girl slave who worked in the kitchen of my mother's master. The girl was told to cook twelve eggs for breakfast. When the eggs were served, it was discovered there were eleven eggs on the table and after being questioned, she admitted that she had eaten one. For this, she was beaten mercilessly, which was a common sight on that plantation. The most terrible treatment of any slave, is told by my father in a story of a slave on a neighboring plantation, owned by Daniel Thompson. "After committing a small wrong, Master Thompson became angry, tied his slave to a whipping post and beat him terribly. Mrs. Thompson begged him to quit whipping, saying, 'you might kill him,' and the master replied that he aimed to kill him. He then tied the slave behind a horse and dragged him over a fifty acre field until the slave was dead. As a punishment for this terrible deed, master Thompson was compelled to witness the execution of his own son, one year later. The story is as follows: A neighbor to Mr. Thompson, a slave owner by name of Kay Van Cleve, had been having some trouble with one of his young male slaves, and had promised the slave a whipping. The slave was a powerful man and Mr. Van Cleve was afraid to undertake the job of whipping him alone. He called for help from his neighbors, Daniel Thompson and his son Donald. The slave, while the Thompsons were coming, concealed himself in a horse-stall in the barn and hid a large knife in the manger. After the arrival of the Thompsons, they and Mr. Van Cleve entered the stall in the barn. Together, the three white men made a grab for the slave, when the slave suddenly made a lunge at the elder Mr. Thompson with the knife, but missed him and stabbed Donald Thompson. The slave was overpowered and tied, but too late, young Donald was dead. The slave was tried for murder and sentenced to be hanged. At the time of the hanging, the first and second ropes used broke when the trap was sprung. For a while the executioner considered freeing the slave because of his second failure to hang him, but the law said, "He shall hang by the neck until dead," and the third attempt was successful."

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE MRS. JULIA BOWMANEX-SLAVE 1210 North West Street, Indianapolis, Indiana

Mrs. Bowman was born in Woodford County, Kentucky in 1859. Her master, Joel W. Twyman was kind and generous to all of his slaves, and he had many of them. The Twyman slaves were always spoken of, as the Twyman "Kinfolks." All slaves worked hard on the large farm, as every kind of vegetation was raised. They were given some of everything that grew on the farm, therefore there was no stealing to get food. The master had his own slaves, and the mistress had her own slaves, and all were treated very kindly. Mrs. Bowman was taken into the Twyman "big house," at the age of six, to help the mistress in any way she could. She stayed in the house until slavery was abolished. After freedom, the old master was taken very sick and some of the former slaves were sent for, as he wanted some of his "Kinfolks" around him when he died.

Interviewer's Comment

Mrs. Bowman was given the Twyman family bible where her birth is recorded with the rest of the Twyman family. She shows it with pride. Mrs. Bowman said she never knew want in slave times, as she has known it in these times of depression. Submitted January 10, 1938 Indianapolis, Indiana

Wm. R. Mays Dist 4 Johnson Co. ANGIE BOYCE BORN IN SLAVERY, Mar. 14, 1861 on the Breeding Plantation, Adair Co. Ky.

Mrs. Angie Boyce here makes mention of facts as outlined to her by her mother, Mrs. Margaret King, deceased. Mrs. Angie Boyce was born in slavery, Mar. 14, 1861, on the Breeding Plantation, Adair County, Kentucky. Her parents were Henry and Margaret King who belonged to James Breeding, a Methodist minister who was kind to all his slaves and no remembrance of his having ever struck one of them. It is said that the slaves were in constant dread of the Rebel soldiers and when they would hear of their coming they would hide the baby "Angie" and cover her over with leaves. The mother of Angie was married twice; the name of her first husband was Stines and that of her second husband was Henry King. It was Henry King who bought his and his wife's freedom. He sent his wife and baby Angie to Indiana, but upon their arrival they were arrested and returned to Kentucky. They were placed in the Louisville jail and lodged in the same cell with large Brutal and drunken Irish woman. The jail was so infested with bugs and fleas that the baby Angie cryed all night. The white woman crazed with drink became enraged at the cries of the child and threatened to "bash its brains out against the wall if it

did not stop crying". The mother, Mrs. King was forced to stay awake all night to keep the white woman from carrying out her threat. The next morning the Negro mother was tried in court and when she produced her free papers she was asked why she did not show these papers to the arresting officers. She replied that she was afraid that they would steal them from her. She was exonerated from all charges and sent back to Indiana with her baby. Mrs. Angie Boyce now resides at 498 W. Madison St., Franklin, Ind.

Special Assignment Walter R. Harris District #3 Clay County LIFE STORY OF EX-SLAVE MRS. EDNA BOYSAW

Mrs. Boysaw has been a citizen of this community about sixty-five years. She resides on a small farm, two miles east of Brazil on what is known as the Pinkley Street Road. This has been her home for the past forty years. Her youngest son and the son of one of her daughters lives with her. She is still very active, doing her housework and other chores about the farm. She is very intelligent and according to statements made by other citizens has always been a respected citizen in the community, as also has her entire family. She is the mother of twelve children. Mrs. Boysaw has always been an active church worker, spending much time in missionary work for the colored people. Her work was so outstanding that she has been often called upon to speak, not only in the colored churches, but also in white churches, where she was always well received. Many of the most prominent people of the community number Mrs. Boysaw as one of their friends and her home is visited almost daily by citizens in all walks of life. Her many acts of kindness towards her neighbors and friends have endeared her to the people of Brazil, and because of her long residence in the community, she is looked upon as one of the pioneers.

Mrs. Boysaw's husband has been dead for thirty-five years. Her children are located in various cities throughout the country. She has a daughter who is a talented singer, and has appeared on programs with her daughter in many churches. She is not certain about her age, but according to her memory of events, she is about eighty-seven. Her story as told to the writer follows: "When the Civil War ended, I was living near Richmond, Virginia. I am not sure just how old I was, but I was a big, flat-footed woman, and had worked as a slave on a plantation. My master was a good one, but many of them were not. In a way, we were happy and contented, working from sun up to sun down. But when Lincoln freed us, we rejoiced, yet we knew we had to seek employment now and make our own way. Wages were low. You worked from morning until night for a dollar, but we did not complain. About 1870 a Mr. Masten, who was a coal operator, came to Richmond seeking laborers for his mines in Clay County. He told us that men could make four to five dollars a day working in the mines, going to work at seven and quitting at 3:30 each day. That sounded like a Paradise to our men folks. Big money and you could get rich in little time. But he did not tell all, because he wanted the men folk to come with him to Indiana. Three or four hundred came with Mr. Masten. They were brought in box cars. Mr. Masten paid their transportation, but was to keep it out of their wages. My husband was in that bunch, and the women folk stayed behind until their men could earn enough for their transportation to Indiana." "When they arrived about four miles east of Brazil, or what was known as Harmony, the train was stopped and a crowd of white miners ordered them not to come any nearer Brazil. Then the trouble began. Our men did not know of the labor trouble, as they were not told of that part. Here they were fifteen hundred miles from home, no money. It was terrible. Many walked back to Virginia. Some went on foot to Illinois. Mr. Masten took some of them South of Brazil about three miles, where he had a number of company houses, and they tried to work in his mine there. But many were shot at from the bushes and killed. Guards were placed about the mine by the owner, but still there was trouble all the time. The men did not make what Mr. Masten told them they could make, yet they had to stay for they had no place to go. After about six months, my husband who had been working in that mine, fell into the shaft and was injured. He was unable to work for over a year. I came with my two children to take care of him. We had only a little furniture, slept in what was called box beds. I walked to Brazil each morning and worked at whatever I

could get to do. Often did three washings a day and then walked home each evening, a distance of two miles, and got a dollar a day. "Many of the white folks I worked for were well to do and often I would ask the Mistress for small amounts of food which they would throw out if left over from a meal. They did not know what a hard time we were having, but they told me to take home any of such food that I cared to. I was sure glad to get it, for it helped to feed our family. Often the white folks would give me other articles which I appreciated. I managed in this way to get the children enough to eat and later when my husband was able to work, we got along very well, and were thankful. After the strike was settled, things were better. My husband was not afraid to go out after dark. But the coal operators did not treat the colored folks very good. We had to trade at the Company store and often pay a big price for it. But I worked hard and am still alive today, while all the others are gone, who lived around here about that time. There has sure been a change in the country. The country was almost a wilderness, and where my home is today, there were very few roads, just what we called a pig path through the woods. We used lots of corn meal, cooked beans and raised all the food we could during them days. But we had many white friends and sure was thankful for them. Here I am, and still thankful for the many friends I have."

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE MRS. CALLIE BRACEYDAUGHTER [of Louise Terrell] 414 Blake Street

Mrs. Callie Bracey's mother, Louise Terrell, was bought, when a child, by Andy Ramblet, a farmer, near Jackson, Miss. She had to work very hard in the fields from early morning until as late in the evening, as they could possibly see.

No matter how hard she had worked all day after coming in from the field, she would have to cook for the next day, packing the lunch buckets for the field hands. It made no difference how tired she was, when the horn was blown at 4 a.m., she had to go into the field for another day of hard work. The women had to split rails all day long, just like the men. Once she got so cold, her feet seemed to be frozen; when they warmed a little, they had swollen so, she could not wear her shoes. She had to wrap her foot in burlap, so she would be able to go into the field the next day. The Ramblets were known for their good butter. They always had more than they could use. The master wanted the slaves to have some, but the mistress wanted to sell it, she did not believe in giving good butter to slaves and always let it get strong before she would let them have any. No slaves from neighboring farms were allowed on the Ramblet farm, they would get whipped off as Mr. Ramblet did not want anyone to put ideas in his slave's heads. On special occasions, the older slaves were allowed to go to the church of their master, they had to sit in the back of the church, and take no part in the service. Louise was given two dresses a year; her old dress from last year, she wore as an underskirt. She never had a hat, always wore a rag tied over her head.

Interviewer's Comment Mrs. Bracey is a widow and has a grandchild living with her. She feels she is doing very well, her parents had so little, and she does own her own home. Submitted December 10, 1937 Indianapolis, Indiana

Ex-Slave Stories District #5 Vanderburgh County Lauana Creel


This paper was prepared after several interviews had been obtained with the subject of this sketch. Dr. George Washingtin [TR: Washington] Buckner, tall, lean, whitehaired, genial and alert, answered the call of his door bell. Although anxious to oblige the writer and willing to grant an interview, the life of a city doctor is filled with anxious solicitation for others and he is always expecting a summons to the bedside of a patient or a professional interview has been slated. Dr. Buckner is no exception and our interviews were often disturbed by the jingle of the door bell or a telephone call. Dr. Buckner's conversation lead in ever widening circles, away from the topic under discussion when the events of his own life were discussed, but he is a fluent speaker and a student of psychology. Psychology as that philosophy relates to the mental and bodily tendencies of the African race has long since become one of the major subjects with which this unusual man struggles. "Why is the negro?" is one of his deepest concerns. Dr. Buckner's first recollections center within a slave cabin in Kentucky. The cabin was the home of his step-father, his invalid mother and several children. The cabin was of the crudest construction, its only windows being merely holes in the cabin wall with crude bark shutters arranged to keep out snow and rain. The furnishings of this home consisted of a wood bedstead upon which a rough straw bed and patchwork quilts provided meager comforts for the invalid mother. A straw bed that could be pushed under the bed-stead through the day was pulled into the middle of the cabin at night and the wearied children were put to bed by the impatient step-father. The parents were slaves and served a master not wealthy enough to provide adaquately for their comforts. The mother had become invalidate through the task of bearing children each year and being deprived of medical and surgical attention. The master, Mr. Buckner, along with several of his relatives had purchased a large tract of land in Green County, Kentucky and by a custom or tradition as

Dr. Buckner remembers; land owners that owned no slaves were considered "Po' White Trash" and were scarcely recognized as citizens within the state of Kentucky. Another tradition prevailed, that slave children should be presented to the master's young sons and daughters and become their special property even in childhood. Adherring to that tradition the child, George Washington Buckner became the slave of young "Mars" Dickie Buckner, and although the two children were nearly the same age the little mulatto boy was obedient to the wishes of the little master. Indeed, the slave child cared for the Caucasian boy's clothing, polished his boots, put away his toys and was his playmate and companion as well as his slave. Sickness and suffering and even death visits alike the just and the unjust, and the loving sympathetic slave boy witnessed the suffering and death of his little white friend. Then grief took possession of the little slave, he could not bear the sight of little Dick's toys nor books not [TR: nor?] clothing. He recalls one harrowing experience after the death of little Dick Buckner. George's grandmother was a housekeeper and kitchen maid for the white family. She was in the kitchen one late afternoon preparing the evening meal. The master had taken his family for a visit in the neighborhood and the mulatto child sat on the veranda and recalled pleasanter days. A sudden desire seized him to look into the bed room where little Mars Dickie had lain in the bed. The evening shadows had fallen, exagerated by the influence of trees, and vines, and when he placed his pale face near the window pane he thought it was the face of little Dickie looking out at him. His nerves gave away and he ran around the house screaming to his grandmother that he had seen Dickie's ghost. The old colored woman was sympathetic, dried his tears, then with tears coursing down her own cheeks she went about her duties. George firmly believed he had seen a ghost and never really convinced himself against the idea until he had reached the years of manhood. He remembers how the story reached the ears of the other slaves and they were terrorized at the suggestion of a ghost being in the master's home. "That is the way superstitions always started" said the Doctor, "Some nervous persons received a wrong impression and there were always others ready to embrace the error." Dr. Buckner remembers that when a young daughter of his master married, his sister was given to her for a bridal gift and went away from her own mother to live in the young mistress' new home. "It always filled us with sorrow when we were separated either by circumstances of marriage or death. Although we were

not properly housed, properly nourished nor properly clothed we loved each other and loved our cabin homes and were unhappy when compelled to part." "There are many beautiful spots near the Green River and our home was situated near Greensburgh, the county seat of Dreen [TR: Green?] County." The area occupied by Mr. Buckner and his relatives is located near the river and the meanderings of the stream almost formed a peninsula covered with rich soil. Buckner's hill relieved the landscape and clear springs bubled through crevices affording much water for household use and near those springs white and negro children met to enjoy themselves. "Forty years after I left Greensburg I went back to visit the springs and try to meet my old friends. The friends had passed away, only a few merchants and salespeople remembered my ancestors." A story told by Dr. Buckner relates an evening at the beginning of the Civil War. "I had heard my parents talk of the war but it did not seem real to me until one night when mother came to the pallet where we slept and called to us to 'Get up and tell our uncles good-bye.' Then four startled little children arose. Mother was standing in the room with a candle or a sort of torch made from grease drippings and old pieces of cloth, (these rude candles were in common use and afforded but poor light) and there stood her four brothers, Jacob, John, Bill, and Isaac all with the light of adventure shining upon their mulatto countenances. They were starting away to fight for their liberties and we were greatly impressed." Dr. Buckner stated that officials thought Jacob entirely too aged to enter the service as he had a few scattered white hairs but he remembers he was brawny and unafraid. Isaac was too young but the other two uncles were accepted. One never returned because he was killed in battle but one fought throughout the war and was never wounded. He remembers how the white men were indignant because the negroes were allowed to enlist and how Mars Stanton Buckner was forced to hide out in the woods for many months because he had met slave Frank Buckner and had tried to kill him. Frank returned to Greensburg, forgave his master and procurred a paper stating that he was at fault, after which Stanton returned to active service. "Yes, the road has been long. Memory brings back those days and the love of my mother is still real to me, God bless her!" Relating to the value of an education Dr. Buckner hopes every Caucassian and Afro-American youth and maiden will strive to attain great heights. His first efforts to procure knowledge consisted of reciting A.B.S.s [TR: A.B.C.s?] from

the McGuffy's [HW: ?] Blue backed speller with his unlettered sister for a teacher. In later years he attended a school conducted by the Freemen's Association. He bought a grammar from a white school boy and studied it at home. When sixteen years of age he was employed to teach negro children and grieves to recall how limited his ability was bound to have been. "When a father considers sending his son or daughter to school, today, he orders catalogues, consults his friends and considers the location and surroundings and the advice of those who have patronized the different schools. He finally decides upon the school that promises the boy or girl the most attractive and comfortable surroundings. When I taught the African children I boarded with an old man whose cabin was filled with his own family. I climbed a ladder leading from the cabin into a dark uncomfortable loft where a comfort and a straw bed were my only conveniences." Leaving Greensburg the young mulatto made his way to Indianapolis where he became acquainted with the first educated Negro he had ever met. The Negro was Robert Bruce Bagby, then principal of the only school for Negroes in Indianapolis. "The same old building is standing there today that housed Bagby's institution then," he declares. Dr. Buckner recalls that when he left Bagby's school he was so low financially he had to procure a position in a private residence as house boy. This position was followed by many jobs of serving tables at hotels and eating houses, of any and all kinds. While engaged in that work he met Colonel Albert Johnson and his lovely wife, both natives of Arkansas and he remembers their congratulations when they learned that he was striving for an education. They advised his entering an educational institution at Terre Haute. His desire had been to enter that institution of Normal Training but felt doubtful of succeeding in the advanced courses taught because his advantages had been so limited, but Mrs. Johnson told him that "God gives his talents to the different species and he would love and protect the negro boy." After studying several years at the Terre Haute State Normal George W. Buckner felt assured that he was reasonably prepared to teach the negro youths and accepted the professorship of schools at Vincennes, Washington and other Indiana Villages. "I was interested in the young people and anxious for their advancement but the suffering endured by my invalid mother, who had passed into the great beyond, and the memory of little Master Dickie's lingering illness and untimely death would not desert my consciousness. I determined to take up the study of medical practice and surgery which I did."

Dr. Buckner graduated from the Indiana Electic Medical College in 1890. His services were needed at Indianapolis so he practiced medicine in that city for a year, then located at Evansville where he has enjoyed an ever increasing popularity on account of his sympathetic attitude among his people. "When I came to Evansville," says Dr. Buckner, "there were seventy white physicians practicing in the area, they are now among the departed. Their task was streneous, roads were almost impossible to travel and those brave men soon sacrificed their lives for the good of suffering humanity." Dr. Buckner described several of the old doctors as "Striding [TR: illegible handwritten word above 'striding'] a horse and setting out through all kinds of weather." Dr. Buckner is a veritable encyclopedia of negro lore. He stops at many points during an interview to relate stories he has gleaned here and there. He has forgotten where he first heard this one or that one but it helps to illustrate a point. One he heard near the end of the war follows, and although it has recently been retold it holds the interest of the listener. "Andrew Jackson owned an old negro slave, who stayed on at the old home when his beloved master went into politics, became an American soldier and statesman and finally the 7th president of the United States. The good slave still remained through the several years of the quiet uneventful last years of his master and witnessed his death, which occurred at his home near Nashville, Tennessee. After the master had been placed under the sod, Uncle Sammy was seen each day visiting Jackson's grave. "Do you think President Jackson is in heaven?" an acquaintance asked Uncle Sammy. "If-n he wanted to go dar, he dar now," said the old man. "If-n Mars Andy wanted to do any thing all Hell couldn't keep him from doin' it." Dr. Buckner believes each Negro is confident that he will take himself with all his peculiarities to the land of promise. Each physical feature and habitual idiosyncrasy will abide in his redeemed personality. Old Joe will be there in person with the wrinkle crossing the bridge of his nose and little stephen will wear his wool pulled back from his eyes and each will recognize his fellow man. "What fools we all are," declared Dr. Buckner. Asked his views concerning the different books embraced in the Holy Bible, Dr. Buckner, who is a student of the Bible said, "I believe almost every story in the Bible is an allegory, composed to illustrate some fundemental truth that

could otherwise never have been clearly presented only through the medium of an allegory." "The most treacherous impulse of the human nature and the one to be most dreaded is jealousy." With these words the aged Negro doctor launched into the expression of his political views. "I'm a Democrat." He then explained how he voted for the man but had confidence that his chosen party possesses ability in choosing proper candidates. He is an ardent follower of Franklin D. Roosevelt and speaks of Woodrow Wilson with bated breath. Through the influence of John W. Boehne, Sr., and the friendly advice of other influential citizens of Evansville Dr. Buckner was appointed minister to Liberia, on Woodrow Wilson's cabinet, in the year 1913. Dr. Buckner appreciated the confidence of his friends in appointing him and cherishes the experineces gained while abroad. He noted the expressions of gratitude toward cabinet members by the citizens of that African coast. One Albino youth brought an offering of luscious mangoes and desired to see the minister from the United States of America. Some natives presented palm oils. "The natives have been made to understand that the United States has given aid to Liberia in a financial way and the customs-service of the republic is temporarily administered headed by an American." "A thoroughly civilized Negro state does not exist in Liberia nor do I believe in any part of West Africa. Superstition is the interpretation of their religion, their political views are a hodgepodge of unconnected ideas. Strength over rules knowledge and jealousy crowds out almost all hope of sympathetic achievement and adjustment." Dr. Buckner recounted incidents where jealousy was apparent in the behavior of men and women of higher civilizations than the African natives. While voyaging to Spain on board a Spanish vessel, he witnessed a very refined, polite Jewish woman being reduced to tears by the taunts of a Spanish officer, on account of her nationality. "Jealousy," he said, "protrudes itself into politics, religion and prevents educational achievement." During a political campaign I was compelled to pay a robust Negro man to follow me about my professional visits and my social evenings with my friends and family, to prevent meeting physical violence to myself or family when political factions were virtually at war within the area of Evansville. The influence of political captains had brought about the dreadful condition and ignorant Negroes responded to their political graft, without realizing who had befriended them in need." "The negro youths are especially subject to propoganda of the four-flusher for their home influence is, to say the least, negative. Their opportunities limited,

their education neglected and they are easily aroused by the meddling influence of the vote-getter and the traitor. I would to God that their eyes might be opened to the light." Dr. Buckner's influence is mostly exhibited in the sick room, where his presence is introduced in the effort to relieve pain. The gradual rise from slavery to prominence, the many trials encountered along the road has ripened the always sympathetic nature of Dr. Buckner into a responsive suffer among a suffering people. He has hope that proper influences and sympathetic advice will mould the plastic character of the Afro-American youths of the United States into proper citizens and that their immortal souls inherit the promised reward of the redeemed through grace. "Receivers of emancipation from slavery and enjoyers of emancipation from sin through the sacrifice of Abraham Lincoln and Jesus Christ; Why should not the negroes be exalted and happy?" are the words of Dr. Buckner.

Note: G.W. Buckner was born December 1st, 1852. The negroes in Kentucky expressed it, "In fox huntin' time" one brother was born in "Simmon time", one in "Sweet tater time," and another in "Plantin' time." Negro lore.

Ex-Slave Stories District #5 Vanderburgh County Lauana Creel THE LIFE STORY OF GEORGE TAYLOR BURNS [HW: Personal Interview]

Ox-carts and flat boats, and pioneer surroundings; crowds of men and women crowding to the rails of river steamboats; gay ladies in holiday attire and

gentleman in tall hats, low cut vests and silk mufflers; for the excursion boats carried the gentry of every area. A little negro boy clung to the ragged skirts of a slave mother, both were engrossed in watching the great wheels that ploughed the Mississippi river into foaming billows. Many boats stopped at Gregery's Landing, Missouri to stow away wood, for many engines were fired with wood in the early days. The Burns brothers operated a wood yard at the Landing and the work of cutting, hewing and piling wood for the commerce was performed by slaves of the Burns plantation. George Taylor Burns was five years of age and helped his mother all day as she toiled in the wood yards. "The colder the weather, the more hard work we had to do," declares Uncle George. George Taylor Burns, the child of Missouri slave parents, recalls the scenes enacted at the Burns' wood yards so long ago. He is a resident of Evansville, Indiana and his snow white hair and beard bear testimony that his days have been already long upon the earth. Uncle George remembers the time when his infant hands reached in vain for his mother, the kind and gentle Lucy Burns: Remembers a long cold winter of snow and ice when boats were tied up to their moorings. Old master died that winter and many slaves were sold by the heirs, among them was Lucy Burns. Little George clung to his mother but strong hands tore away his clasp. Then he watched her cross a distant hill, chained to a long line of departing slaves. George never saw his parents again and although the memory of his mother is vivid he scarcely remembers his father's face. He said, "Father was black but my mother was a bright mulatto." Nothing impressed the little boy with such unforgettable imagery as the cold which descended upon Greogery's Landing one winter. Motherless, hungry, desolate and unloved, he often cried himself to sleep at night while each day he was compelled to carry wood. One morning he failed to come when the horn was sounded to call the slaves to breakfast. "Old Missus went to the Negro quarters to see what was wrong" and "She was horrified when she found I was frozen to the bed." She carried the small bundle of suffering humanity to the kitchen of her home and placed him near the big oven. When the warmth thawed the frozen child the toes fell from his feet. "Old Missus told me I would never be strong enough

to do hard work, and she had the neighborhood shoemaker fashion shoes too short for any body's feet but mine," said Uncle George. Uncle George doesn't remember why he left Missouri but the sister of Greene Taylor brought him to Troy, Indiana. Here she learned that she could not own a slave within the State of Indiana so she indentured the child to a flat boat captain to wash dishes and wait on the crew of workers. George was so small of stature that the captain had a low table and stool made that he might work in comfort. George's mistress received $15,00 [TR: $15.00?] per month for the service of the boy for several years. From working on the flat boats George became accustomed to the river and soon received employment as a cabin boy on a steam boat and from that time through out the most active days of his life George Taylor Burns was a steamboat man. In fact he declares, "I know steamboats from wood box to stern wheel." "The life of a riverman is a good life and interesting things happen on the river," says Uncle George. Uncle George has been imprisoned in the big jail at New Orleans. He has seen his fellow slaves beaten into insensibility while chained to the whipping post in Congo Square at New Orleans. He was badly treated while a slave but he has witnessed even more cruel treatment administered to his fellow slaves. Among other exciting occurrences remembered by the old negro man when he recalls early river adventures is one in which a flat boat sunk near New Orleans. After clinging for many hours to the drifting wreckage he was rescued, half dead from exhaustion. In memory, George Taylor Burns stands in the slave mart at New Orleans and hears the Auctioneers' hammer, for he was sold like a beast of burden by Greene Taylor, brother of his mistress. Greene Taylor, however, had to refund the money and return the slave to his mistress when his crippled feet were discovered. "Greene Taylor was like many other people I have known. He was always ready to make life unhappy for a negro."

Uncle George, although possessing an unusual amount of intelligence and ability to learn, has a very limited education. "The Negroes were not allowed an education," he relates. "It was dangerous for any person to be caught teaching a Negro and several Negroes were put to death because they could read." Uncle George recalls a few superstitions entertained by the rivermen. "It was bad luck for a white cat to come aboard the boat." "Horse shoes were carried for good luck." "If rats left the boat the crew was uneasy, for fear of a wreck." Uncle George has very little faith in any superstition but remembers some of the crews had. Among other boats on which this old river man was employed are "The Atlantic" on which he was cabin boy. The "Big Gray Eagle" on which he assisted in many ways. He worked where boats were being constructed while he lived at New Albany. Many soldiers were returned to their homes by means of flat boats and steam boats when the Civil War had ended and many recruits were sent by water during the war. Just after peace was declared George met Elizabeth Slye, a young slave girl who had just been set free. "Liza would come to see her mother who was working on a boat." "People used to come down to the landings to see boats come in," said Uncle George. George and Liza were free, they married and made New Albany their home, until 1881 when they came to Evansville. Uncle George said the Eclipse was a beautiful boat, he remembers the lettering in gold and the bright lights and polished rails of the longest steam boat ever built in the West. Measuring 365 feet in length and Uncle George declares, "For speed she just up and hustled." "Louisville was one of the busiest towns in the Ohio Valley," says Uncle George, but he remembers New Orleans as the market place where almost all the surplus products were marketed. Uncle George has many friends along the water-front towns. He admires the Felker family of Tell City, Indiana. He is proud of his own race and rejoices in their opportunities. He remembers his fear of the Ku Klux, his horror of the patrol and other clans united to make life dangerous for newly emancipated Negroes. George Taylor Burns draws no old age pension. He owns a building located at Canal and Evans Streets that houses a number of Negro families. He is glad to

say his credit is good in every market in the city. Although lamed by rheumatic pains and hobbling on feet toeless from his young childhood he has led a useful life. "Don't forget I knew Pilot Tom Ballard, and Aaron Ballard on the Big Eagle in 1858," warns Uncle George. "We Negroes carried passes so we could save our skins if we were caught off the boats but we had plenty of good food on the boats." Uncle George said the roustabouts sang gay songs while loading boats with heavy freight and provisions but on account of his crippled feet he could not be a roustabout.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE MRS. BELLE BUTLERDAUGHTER [of Chaney Mayer] 829 North Capitol Avenue

Interviewer's Comment Belle Butler, the daughter of Chaney Mayer, tells of the hardships her mother endured during her days of slavery.

Interview Chaney was owned by Jesse Coffer, "a mean old devil." He would whip his slaves for the slightest misdemeanor, and many times for nothing at alljust enjoyed seeing them suffer. Many a time Jesse would whip a slave, throw him down, and gouge his eyes out. Such a cruel act!

Chaney's sister was also a slave on the Coffer plantation. One day their master decided to whip them both. After whipping them very hard, he started to throw them down, to go after their eyes. Chaney grabbed one of his hands, her sister grabbed his other hand, each girl bit a finger entirely off of each hand of their master. This, of course, hurt him so very bad he had to stop their punishment and never attempted to whip them again. He told them he would surely put them in his pocket (sell them) if they ever dared to try *anthing like that again in life. Not so long after their fight, Chaney was given to a daughter of their master, and her sister was given to another daughter and taken to Passaic County, N.C. On the next farm to the Coffer farm, the overseers would tie the slaves to the joists by their thumbs, whip them unmercifully, then salt their backs to make them very sore. When a slave slowed down on his corn hoeing, no matter if he were sick, or just very tired, he would get many lashes and a salted back. One woman left the plantation without a pass. The overseer caught her and whipped her to death. No slave was ever allowed to look at a book, for fear he might learn to read. One day the old mistress caught a slave boy with a book, she cursed him and asked him what he meant, and what he thought he could do with a book. She said he looked like a black dog with a breast pin on, and forbade him to ever look into a book again. All slaves on the Coffer plantation were treated in a most inhuman manner, scarcely having enough to eat, unless they would steal it, running the risk of being caught and receiving a severe beating for the theft.

Interviewer's Comment Mrs. Butler lives with her daughters, has worked very hard in "her days." She has had to give up almost everything in the last few years, because her eyesight has failed. However, she is very cheerful and enjoys telling the "tales" her mother would tell her.

Submitted December 28, 1937 Indianapolis, Indiana

Ex-Slave Stories 5th District Vandenburgh County Lauana Creel SLAVE STORY JOSEPH WILLIAM CARTER

This information was gained through an interview with Joseph William Carter and several of his daughters. The data was cheerfully given to the writer. Joseph William Carter has lived a long and, he declares, a happy life, although he was born and reared in bondage. His pleasing personality has always made his lot an easy one and his yoke seemed easy to wear. Joseph William Carter was born prior to the year 1836. His mother, Malvina Gardner was a slave in the home of Mr. Gardner until a man named D.B. Smith saw her and noticing the physical perfection of the child at once purchased her from her master. Malvina was agrieved at being compelled to leave her old home, and her lovely young mistress. Puss Gardner was fond of the little mullato girl and had taught her to be a useful member of the Gardner family; however, she was sold to Mr. Smith and was compelled to accompany him to his home. Both the Gardner and Smith families lived near Gallatin, Tennessee, in Sumner County. The Smith plantation was situated on the Cumberland River and commanded a beautiful view of river and valley acres but Malvina was very unhappy. She did not enjoy the Smith family and longed for her old friends back in the Gardner home. One night the little girl gathered together her few personal belongings and started back to her old home.

Afraid to travel the highway the child followed a path she knew through the forest; but alas, she found the way long and beset with perils. A number of uncivil Indians were encamped on the side of the Cumberland mountains and a number of the young braves were out hunting that night. Their stealthy approach was heard by the little fugitive girl but too late for her to make an escape. An Indian called "Buck" captured her and by all the laws of the tribe was his own property. She lived for almost a year in the teepe with Buck and during that time learned much about Indian habits. When Malvina was missed from her new home, Mr. Smith went to the Gardner plantation to report his loss, not finding her there a wide search was made for her but the Indians kept her thoroughly concealed. Miss Puss, however, kept up the search. She knew the Indians were encamped on the mountain and believed she would find the girl with them. The Indians finally broke camp and the members of the Gardner home watched them start on their journey and Miss Puss soon discovered Malvina among the other maidens in the procession. The men of the Gardner plantation, white and black, overtook the Indians and demanded the girl be given up to them. The Indians reluctantly gave her to them. Miss Puss Gardner took her back and Mr. Gardner paid Mr. Smith the original purchase price and Malvina was once more installed in her old home. Malvina Gardner was not yet twelve years of age when she was captured by the Indians and was scarcely thirteen years of age when she became the mother of Joseph William, son of the uncivil Indian, "Buck". The child was born in the Gardner home and mother and child remained there. The mother was a good slave and loved the members of the Gardner family and her son and she were loved by them in return. Puss Gardner married a Mr. Mooney and Mr. Gardner allowed her to take Joseph William to her home. The Mooney estate was situated up on the Carthridge road and some of Joseph William's most vivid memories of slavery and the curse of bondage embrace his life's span with the Mooneys. One story that the aged man relates is of an encounter with an eagle and follows: "George Irish, a white boy near my own age, was the son of the miller. His father operated a sawmill on Bledsoe Creek near where it empties into the Coumberland river. George and I often went fishing together and had a good dog called Hector. Hector was as good a coon dog as there was to be found in that part of the country. That day we boys climbed up on the mill shed to watch the swans in Bledsoe Creek and we soon noticed a great big fish hawk catching the goslings. It made us mad and we decided to kill the hawk. I went back to

the house and got an old flint lock rifle Mars. Mooney had let me carry when we went hunting. When I got back where George was, the big bird was still busy catching goslings. The first shot I fired broke its wing and I decided I would catch it and take it home with me. The bird put up a terrible fight, cutting me with its bill and talons. Hector came running and tried to help me but the bird cut him until his howls brought help from the field. Mr. Jacob Greene was passing along and came to us. He tore me away from the bird but I could not walk and the blood was running from my body in dozens of places. Poor old Hector, was crippled and bleeding for the bird was a big eagle and would have killed both of us if help had not come." The old negro man still shows signs of his encounter with the eagle. He said it was captured and lived about four months in captivity but its wing never healed. The body of the eagle was stuffed with wheat bran, by Greene Harris, and placed in the court yard in Sumner County. "The Civil War changed things at the Mooney plantation," said the old man. "Before the War Mr. Mooney never had been cruel to me. I was Mistress Puss's property and she would never have allowed me to be abused, but some of the other slaves endured the most cruel treatment and were worked nearly to death." Uncle Joe's memory of slavery embraces the whole story of bondage and the helpless position held by strong bodied men and women of a hardy race, overpowered by the narrow ideals of slave owners and cruel overseerers. "When I was a little bitsy child and still lived with Mr. Gardner," said the old man, "I saw many of the slaves beaten to death. Master Gardner didn't do any of the whippin' but every few months he sent to Mississippi for negro rulers to come to the plantation and whip all the negroes that had not obeyed the overseers. A big barrel lay near the barn and that was always the whippin place." Uncle Joe remembers two or three professional slave whippers and recalls the death of two of the Mississippi whippers. He relates the story as follows: "Mars Gardner had one of the finest black smiths that I ever saw. His arms were strong, his muscles stood out on his breast and shoulders and his legs were never tired. He stood there and shoed horses and repaired tools day after day and there was no work ever made him tired." The old negro man so vividly described the noble blacksmith that he almost appeared in person, as the story advanced. "I don't know what he had done to rile up Mars Gardner, but all of us knew that the Blacksmith was going to be flogged. When the whippers from Mississippi got to the plantation. The blacksmith worked on day and night. All day he was shoein horses and all the spare time he had he was makin a knife. When the whippers got there all of us were brought out to watch the whippin but the blacksmith, Jim Gardner did not

wait to feel the lash, he jumped right into the bunch of overseers and negro whippers and knifed two whippers and one overseer to death; then stuck the sharp knife into his arm and bled to death." Suicide seemed the only hope for this man of strength. He could not humble himself to the brutal ordeal of being beaten by the slave whippers. "When the war started, we kept hearing about the soldiers and finally they set up their camp in the forest near us. The corn was ready to bring into the barn and the soldiers told Mr. Mooney to let the slaves gather it and put it into the barns. Some of the soldiers helped gather and crib the corn. I wanted to help but Miss Puss was afraid they would press me into service and made me hide in the cellar. There was a big keg of apple cider in the cellar and every day Miss Puss handed down a big plate of fresh ginger snaps right out of the oven, so I was well fixed." The old man remembers that after the corn was in the crib the soldiers turned in their horses to eat what had fallen to the ground. Before the soldiers became encamped at the Mooney plantation they had camped upon a hill and some skirmishing had occurred. Uncle Joe remembers the skirmish and seeing cannon balls come over the fields. The cannon balls were chained together and the slave children would run after the missils. Sometimes the chains would cut down trees as the balls rolled through the forest. "Do you believe in witchcraft?" was asked while interviewing the aged negro. "No" was the answer. "I had a cousin that was a full blooded Indian and a Voodoo doctor. He got me to help him with his Voodoo work. A lot of people both white and black sent for the Indian when they were sick. I told him I would do the best I could, if it would help sick people to get well. A woman was sick with rhumatism and he was going to see her. He sent me into the woods to dig up poke roots to boil. He then took the brew to the house where the sick woman lived. Had her to put both feet in a tub filled with warm water, into which he had placed the poke root brew. He told the woman she had lizards in her body and he was going to bring them out of her. He covered the woman with a heavy blanket and made her sit for a long time, possibly an hour, with her feet in the tub of poke root brew and water. He had me slip a good many lizards into the tub and when the woman removed her feet, there were the lizards. She was soon well and believed the lizards had come out of her legs. I was disgusted and would not practice with my cousin again." "So you didn't fight in the Civil War," was asked Uncle Joe.

"Of course I did, when I got old enough I entered the service and barbacued meat until the war closed." Barbacueing had been Uncle Joe's specialty during slavery days and he followed the same profession during his service with the federal army. He was freed by the emancuapation proclamation, and soon met and married Sadie Scott, former Slave of Mr. Scott, a Tennessee planter. Sadie only lived a short time after her marriage. He later married Amy Doolins. Her father was named Carmuel. He was a blacksmith and after he was free, the countrymen were after him to take his life. He was shot nine times and finally killed himself to prevent meeting death at the hands of the clansmen. Joseph William Carter is a cripple. In 1933 he fell and broke his right thighbone and since that time he has walked with a crutch. He stays up quite a lot and is always glad to welcome visitors. He possesses a noble character and is admired by his friends and neighbors. Tall, straight, lean of body, his nose is aquiline; these physical characteristics he inherited from his Indian ancesters. His gentle nature, wit, and good humor are characteristics handed to him by his mother and fostered by the gentle rearing of his southern mistress. When Uncle Joe Carter celebrated the 100dth aniversary of his birth a large cake was presented to him, decorated with 100 candles. The party was attended by children and grandchildren, friends and neighbors. "What is your political viewpoint?" was asked the old man. "My politics is my love for my country". "I vote for the man, not the party." Uncle Joe's religion is the religion of decency and virtue. "I don't want to be hard in my judgement," said he, "But I wish the whole world would be decent. When I was a young man, women wore more clothes in bed than they now wear on the street." "Papa has always been a lover of horses but he does not care for Automobiles nor aeroplanes," said a daughter of Uncle Joe. Uncle Joe has seven daughters, he says they have always been obedient and attentive to their parents. Their mother passed away seven years ago. The sons and daughters of Uncle Joe remember their grand-mother and recall stories recounted by her of her captivity among the Indians. "Papa had no gray hairs until after mama died. His hair turned gray from grief at her loss," said Mrs. Della Smith, one of his daughters. Uncle Joe's smile reveals a set of unusually sound teeth from which only one tooth is missing.

Like all fathers and grandfathers, Uncle Joe recounts the cute deeds and funny sayings of the little children he has been associated with: how his own children with feather bedecked crowns enacted the capture of their grandmother and often played "Voo-Doo Doctor." Uncle Joe stresses the value of work, not the enforced labor of the slave but the cheerful toil of free people. He is glad that his sons and daughters are industrious citizens and is proud they maintain clean homes for their families. He is happy because his children have never known bondage, and he respects the laws of his country and appreciates the interest that the citizens of Evansville have always showed in the negro race. After Uncle Joe became a young man he met many Indians from the tribe that had held his mother captive. Through them he learned much about his father which his mother had never told him. Though he was a Gardner slave and would have been Joseph Gardner, he took the name of Carter from a step father and is known as Joseph Carter.


Assistant editor of "The Rising Sun Recorder" furnished the following story which had appeared in the paper, March 19, 1937. Mrs. Cave was in slavery for twelve years before she was freed by the Emancipation Proclamation. When she gave her story to Aubrey Robinson she was living in a temporary garage home back of the Rising Sun courthouse having lost everything in the 1937 flood.

Mrs. Cave was born on a plantation in Taylor County Kentucky. She was the property of a man who did not live up to the popular idea of a Southern gentleman, whose slaves refused to leave them, even after their freedom was declared. When she was a year old her mother was sold to someone in Louisana and she did not see her again until 1867, when they were re-united in Carrolton, Kentucky. Her father died when she was a baby. Mrs. Cave told of seeing wagon loads of slaves sold down the river. She, herself was put on the block several times but never actually sold, although she would have preferred being sold rather than the continuation of the ordeal of the block. Her master was a "mean man" who drank heavily, he had twenty slaves that he fed now and then, and gave her her freedom after the war only when she would remain silent about it no longer. He was a Southern sympathiser but joined the Union army where he became a captain and was in charge of a Union commissary. Finally he was suspected and charged with mustering supplies to the rebels. He was imprisoned for some time, then courtmartialed and sentenced to die. He escaped by bribing his negro guard. Mrs. Cave said that her master's father had many young women slaves and sold his own half-breed children down the river to Louisiana plantations where the work was so severe that the slaves soon died. While in slavery, Mrs. Cave worked as a maid in the house until she grew older when she was forced to do all kinds of outdoor labor. She remembered sawing logs in the snow all day. In the summer she pitched hay or any other man's work in the field. She was trained to carry three buckets of water at the same time, two in her hands and one on her head and said she could still do it. On this plantation the chief article of food for the slaves was bran-bread, although the master's children were kind and often slipped them out meat or other food. Mrs. Cave remembered seeing General Woolford and General Morgan of the Southern forces when they made friendly visits to the plantation. She saw General Grant twice during the war. She saw soldiers drilling near the plantation. Later she was caught and whipped by night riders, or "pat-a-rollers", as she tried to slip out to negro religious meetings.

Mrs. Cave was driven from her plantation two years after the war and came to Carrollton [TR: earlier, Carrolton] Kentucky, where she found her mother and soon married James Cave, a former slave on a plantation near hers in Taylor county. Mrs. Cave had thirteen children. For many years Mrs. Cave has lived on a farm about two and one half mi. south of Rising Sun. Everything she had was washed away in the flood and she lived in the court house garage until her home could be rebuilt.

Federal Writers' Project of the W.P.A. District #8 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE MRS. HARRIET CHEATAMEX-SLAVE 816 Darnell Street

Interviewer's Comment Incidents in the life of Mrs. Cheatam as she told them to me.

Interview "I was born, in 1843, in Gallatin, Tennessee, 94 years ago this coming (1937) Christmas day." "Our master, Martin Henley, a farmer, was hard on us slaves, but we were happy in spite of our lack." "When I was a child, I didn't have it as hard as some of the children in the quarters. I always stayed in the "big house," slept on the floor, right near the

fireplace, with one quilt for my bed and one quilt to cover me. Then when I growed up, I was in the quarters." "After the Civil war, I went to Ohio to cook for General Payne. We had a nice life in the general's house." "I remember one night, way back before the Civil war, we wanted a goose. I went out to steal one as that was the only way we slaves would have one. I crept very quiet-like, put my hand in where they was and grabbed, and what do you suppose I had? A great big pole cat. Well, I dropped him quick, went back, took off all my clothes, dug a hole, and buried them. The next night I went to the right place, grabbed me a nice big goose, held his neck and feet so he couldn't holler, put him under my arm, and ran with him, and did we eat?" "We often had prayer meeting out in the quarters, and to keep the folks in the "big house" from hearing us, we would take pots, turn them down, put something under them, that let the sound go in the pots, put them in a row by the door, then our voices would not go out, and we could sing and pray to our heart's content." "At Thanksgiving time we would have pound cake. That was fine. We would take our hands and beat and beat our cake dough, put the dough in a skillet, cover it with the lid and put it in the fireplace. (The covered skillet would act our ovens of today.) It would take all day to bake, but it sure would be good; not like the cakes you have today." "When we cooked our regular meals, we would put our food in pots, slide them on an iron rod that hooked into the fireplace. (They were called pot hooks.) The pots hung right over the open fire and would boil until the food was done." "We often made ash cake. (That is made of biscuit dough.) When the dough was ready, we swept a clean place on the floor of the fireplace, smoothed the dough out with our hands, took some ashes, put them on top of the dough, then put some hot coals on top of the ashes, and just left it. When it was done, we brushed off the coals, took out the bread, brushed off the ashes, child, that was bread." "When we roasted a chicken, we got it all nice and clean, stuffed him with dressing, greased him all over good, put a cabbage leaf on the floor of the fireplace, put the chicken on the cabbage leaf, then covered him good with another cabbage leaf, and put hot coals all over and around him, and left him to roast. That is the best way to cook chicken."

Mrs. Cheatam lives with a daughter, Mrs. Jones. She is a very small old lady, pleasant to talk with, has a very happy disposition. Her eyes, as she said, "have gotten very dim," and she can't piece her quilts anymore. That was the way she spent her spare time.

Interviewer's Comment She has beautiful white hair and is very proud of it. Submitted December 1, 1937 Indianapolis, Indiana

Ex-Slave stories District #5 Vanderburgh County Lauana Creel JAMES CHILDRESS' STORY 312 S.E. Fifth Street, Evansville, Indiana

From an interview with James Childress and from John Bell both living at 312 S.E. Fifth Street, Evansville, Indiana. Known as Uncle Jimmy by the many children that cluster about the aged man never tiring of his stories of "When I was chile." "When I was a chile my daddy and mamma was slaves and I was a slave," so begins many recounted tales of the long ago. Born at Nashville, Tennessee in the year 1860, Uncle Jimmie remembers the Civil War with the exciting events as related to his own family and the family of James Childress, his master. He remembers sorrow expressed in parting tears when "Uncle Johnie and Uncle Bob started to war." He recalls happy days when the beautiful valley of the Cumberland was abloom with wild flowers and fertile acres were carpeted with blue grass.

"A beautiful view could always be enjoyed from the hillsides and there were many pretty homes belonging to the rich citizens. Slaves kept the lawns smooth and tended the flowers for miles around Nashville, when I was a child," said Uncle Jimmie. Uncle Jimmie Childress has no knowledge of his master's having practiced cruelty towards any slave. "We was all well fed, well clothed and lived in good cabins. I never got a cross word from Mars John in my life," he declared. "When the slaves got their freedom they rejoiced staying up many nights to sing, dance and enjoy themselves, although they still depended on old Mars John for food and bed, they felt too excited to work in the fields or care for the stock. They hated to leave their homes but Mr. Childress told them to go out and make homes for themselves." "Mother got work as a housekeeper and kept us all together. Uncle Bob got home from the War and we lived well enough. I have lived at Evansville since 1881, have worked for a good many men and John Bell will tell you I have had only friends in the city of Evansville." Uncle Jimmie recalls how the slaves always prayed to God for freedom and the negro preachers always preached about the day when the slaves would be no longer slaves but free and happy. "My people loved God, they sang sacred songs, 'Swing Low Sweet Charriot' was one of the best songs they knew". Here uncle Jimmie sang a stanza of the song and said it related to God's setting the negroes free. "The negroes at Mr. Childress' place were allowed to learn as much as they could. Several of the young men could read and write. Our master was a good man and did no harm to anybody." James Childress is a black man, small of stature, with crisp wooly dark hair. He is glad he is not mulatto but a thorough blooded negro.

Federal Writers' Project of the W.P.A. District #6 Marion County

Anna Pritchett 1200 Kentucky Avenue FOLKLORE MRS. SARAH COLBERTEX-SLAVE 1505 North Capitol Avenue, Indianapolis, Indiana

Mrs. Sarah Carpenter Colbert was born in Allen County, Kentucky in 1855. She was owned by Leige Carpenter, a farmer. Her father, Isaac Carpenter was the grandson of his master, Leige Carpenter, who was very kind to him. Isaac worked on the farm until the old master's death. He was then sold to Jim McFarland in Frankfort Kentucky. Jim's wife was very mean to the slaves, whipped them regularly every morning to start the day right.

One morning after a severe beating, Isaac met an old slave, who asked him why he let his mistress beat him so much. Isaac laughed and asked him what he could do about it. The old man told him if he would bite her foot, the next time she knocked him down, she would stop beating him and perhaps sell him. The next morning he was getting his regular beating, he willingly fell to the floor, grabbed his mistress' foot, bit her very hard. She tried very hard to pull away from him, he held on still biting, she ran around in the room, Isaac still holding on. Finally, she stopped beating him and never attempted to strike him again. The next week he was put on the block, being a very good worker and a very strong man, the bids were high. His young master, Leige Jr., outbid everyone and bought him for $1200.00. His young mistress was very mean to him. He went again to his old friend for advice. This time he told him to get some yellow dust, sprinkle it around in his mistress' room and if possible, got some in her shoes. This he did and in a short time he was sold again to Johnson Carpenter in the same county. He was not really treated any better there. By this time he was very tired of being mistreated. He remembered his old master telling him to never let anyone be

mean to him. He ran away to his old mistress, told her of his many hardships, and told her what the old master had told him, so she sent him back. At the next sale she bought him, and he lived there until slavery was abolished. Her grandfather, Bat Carpenter, was an ambitious slave; he dug ore and bought his freedom, then bought his wife by paying $50.00 a year to her master for her. She continued to work on the farm of her own master for a very small wage. Bat's wife, Matilda, lived on the farm not far from him, he was allowed to visit her every Sunday. One Sunday, it looked like rain, his master told him to gather in the oats, he refused to do this and was beaten with a raw hide. He was so angry, he went to one of the witch-crafters for a charm so he could fix his old master. The witch doctor told him to get five new nails, as there were five members in his master's family, walk to the barn, then walk backwards a few steps, pound one nail in the ground, giving each nail the name of each member of the family, starting with the master, then the mistress, and so on through the family. Each time one nail was pounded down in the ground, walk backwards and nail the next one in until all were pounded deep in the ground. He did as instructed and was never beaten again. Jane Garmen was the village witch. She disturbed the slaves with her cat. Always at milking time the cat would appear, and at night would go from one cabin to another, putting out the grease lamps with his paw. No matter how they tried to kill the cat, it just could not be done. An old witch doctor told them to melt a dime, form a bullet with the silver, and shoot the cat. He said a lead bullet would never kill a bewitched animal. The silver bullet fixed the cat. Jane also bewitched the chickens. They were dying so fast anything they did seemed useless. Finally a big fire was built and the dead chickens thrown into the fire, that burned the charm, and no more chickens died.

Interviewer's Comment Mrs. Colbert lives with her daughter in a very comfortable home. She seems very happy and was glad to talk of her early days. How she would laugh when telling of the experiences of her family.

She has reared a large family of her own, and feels very proud of them. Submitted December 1, 1937 Indianapolis, Indiana

Wm. R. Mays Dist. 4 Johnson County, Ind. July 29, 1937 SLAVERY DAYS OF MANDY COOPER OF LINCOLN COUNTY, KENTUCKY FRANK COOPER 715 Ott St., Franklin, Ind.

Frank Cooper, an aged colored man of Franklin, relates some very interesting conditions that existed in slavery days as handed down to him by his mother. Mandy Cooper, the mother of Frank Cooper, was 115 years old when she died; she was owned by three different families: the Good's, the Burton's, and the Cooper's, all of Lincoln Co. Kentucky. "Well, Ah reckon Ah am one of the oldest colored men hereabouts," confessed aged Frank Cooper. "What did you all want to see me about?" My mission being stated, he related one of the strangest categories alluding to his mother's slave life that I have ever heard. "One day while mah mammy was washing her back my sistah noticed ugly disfiguring scars on it. Inquiring about them, we found, much to our amazement, that they were mammy's relics of the now gone, if not forgotten, slave days. "This was her first reference to her "misery days" that she had evah made in my presence. Of course we all thought she was tellin' us a big story and we made fun of her. With eyes flashin', she stopped bathing, dried her back and reached for the smelly ole black whip that hung behind the kitchen door. Biddin' us to strip down to our waists, my little mammy with the boney bent-ovah back,

struck each of us as hard as evah she could with that black-snake whip, each stroke of the whip drew blood from our backs. "Now", she said to us, "you have a taste of slavery days." With three of her children now having tasted of some of her "misery days" she was in the mood to tell us more of her sufferings; still indelibly impressed in my mind. [TR: illegible handwritten note here.] 'My ole back is bent ovah from the quick-tempered blows feld by the redheaded Miss Burton. 'At dinner time one day when the churnin' wasn't finished for the noonday meal', she said with an angry look that must have been reborn in mah mammy's eyeseyes that were dimmed by years and hard livin', 'three white women beat me from anger because they had no butter for their biscuits and cornbread. Miss Burton used a heavy board while the missus used a whip. While I was on my knees beggin' them to quit, Miss Burton hit the small of mah back with the heavy board. Ah knew no more until kind Mr. Hamilton, who was staying with the white folks, brought me inside the cabin and brought me around with the camphor bottle. Ah'll always thank himGod bless himhe picked me up where they had left me like a dog to die in the blazin' noonday sun. 'After mah back was broken it was doubted whether ah would evah be able to work again or not. Ah was placed on the auction block to be bidded for so mah owner could see if ah was worth anything or not. One man bid $1700 after puttin' two dirty fingahs in my mouth to see my teeth. Ah bit him and his face showed angah. He then wanted to own me so he could punish me. 'Thinkin' his bid of $1700 was official he unstrapped his buggy whip to beat me, but my mastah saved me. My master declared the bid unofficial. 'At this auction my sister was sold for $1900 and was never seen by us again.' "My mother related some experiences she had with the Paddy-Rollers, later called the "Kuklux", these Paddy-Rollers were a constant dread to the Negroes. They would whip the poor darkeys unmercifully without any cause. One night while the Negroes were gathering for a big party and dance they got wind of the approaching Paddy-Rollers in large numbers on horseback. The Negro men did not know what to do for protection, they became desperate and decided to gather a quantity of grapevines and tied them fast at a dark place in the road. When the Paddy-Rollers came thundering down the road bent on deviltry and unaware of the trap set for them, plunged head-on into these strong grapevines and three of their number were killed and a score was badly injured. Several horses had to be shot following injuries.

"When the news of this happening spread it was many months before the Paddy-Rollers were again heard of."

Albert Strope, Field Worker Federal Writers' Project St. Joseph CountyDistrict #1 Mishawaka, Indiana EX-SLAVE REV. H.H. EDMUNDS 403 West Hickory Street Elkhart, Indiana

Rev. H.H. Edmunds has resided at 403 West Hickory Street in Elkhart for the past ten years. Born in Lynchburg, Virginia, in 1859, he lived there for several years. Later he was taken to Mississippi by his master, and finally to Nashville, Tennessee, where he lived until his removal to Elkhart. Mr. Edmunds is very religious, and for many years has served his people as a minister of the Gospel. He feels deeply that the religion of today has greatly changed from the "old time religion." In slavery days, the colored people were so subjugated and uneducated that he claims they were especially susceptible to religion, and poured out their religious feelings in the so-called negro spirituals. Mr. Edmunds is convinced that the superstitions of the colored people and their belief in ghosts and gobblins is due to the fact that their emotions were worked upon by slave drivers to keep them in subjugation. Oftentimes white people dressed as ghosts, frightened the colored people into doing many things under protest. The "ghosts" were feared far more than the slave-drivers. The War of the Rebellion is not remembered by Mr. Edmunds, but he clearly remembers the period following the war known as the Reconstruction Period. The Negroes were very happy when they learned they were free as a result of the war. A few took advantage of their freedom immediately, but many, not knowing what else to do, remained with their former masters. Some remained on the plantations five years after they were free. Gradually they learned to care for themselves, often through instructions received from their former masters,

and then they were glad to start out in the world for themselves. Of course, there were exceptions, for the slaves who had been abused by cruel masters were only too glad to leave their former homes. The following reminiscense is told by Mr. Edmunds: "As a boy, I worked in Virginia for my master, a Mr. Farmer[TR:?]. He had two sons who served as bosses on the farm. An elder sister was the head boss. After the war was over, the sister called the colored people together and told them that they were no longer slaves, that they might leave if they wished. "The slaves had been watering cucumbers which had been planted around barrels filled with soil. Holes had been bored in the barrels, and when water was poured in the barrels, it gradually seeped out through the holes thus watering the cucumbers. "After the speech, one son told the slaves to resume their work. Since I was free, I refused to do so, and as a result, I received a terrible kicking. I mentally resolved to get even some day. Years afterward, I went to the home of this man for the express purpose of seeking revenge. However, I was received so kindly, and treated so well, that all thoughts of vengeance vanished. For years after, my former boss and I visited each other in our own homes." Mr. Edmunds states that the Negro people prefer to be referred to as colored people, and deeply resent the name "nigger."

Archie Koritz, Field Worker Federal Writers' Project Lake CountyDistrict #1 Gary, Indiana EX-SLAVES JOHN EUBANKS & FAMILY Gary, Indiana

Gary's only surviving Civil War veteran was born a slave in Barren County, Kentucky, June 6, 1836. His father was a mulatto and a free negro. His mother was a slave on the Everrett plantation and his grandparents ware full-blooded African negroes. As a child he began work as soon as possible and was put to work hoeing and picking cotton and any other odd jobs that would keep him busy. He was one of a family of several children, and is the sole survivor, a brother living in Indianapolis, having died there in 1935. Following the custom of the south, when the children of the Everrett family grew up, they married and slaves were given them for wedding presents. John was given to a daughter who married a man of the name of Eubanks, hence his name, John Eubanks. John was one of the more fortunate slaves in that his mistress and master were kind and they were in a state divided on the question of slavery. They favored the north. The rest of the children were given to other members of the Everrett family upon their marriage or sold down the river and never saw one another until after the close of the Civil War. Shortly after the beginning of the Civil War, when the north seemed to be losing, someone conceived the idea of forming negro regiments and as an inducement to the slaves, they offered them freedom if they would join the Union forces. John's mistress and master told him that if he wished to join the Union forces, he had their consent and would not have to run away like other slaves were doing. At the beginning of the war, John was twenty-one years of age. When Lincoln freed the slaves by his Emancipation Proclamation, John was promptly given his freedom by his master and mistress. John decided to join the northern army which was located at Bowling Green, Kentucky, a distance of thirty-five miles from Glasgow where John was living. He had to walk the entire thirty-five miles. Although he fails to remember all the units that he was attached to, he does remember that it was part of General Sherman's army. His regiment started with Sherman on his famous march through Georgia, but for some reason unknown to John, shortly after the campaign was on its way, his regiment was recalled and sent elsewhere. His regiment was near Vicksburg, Mississippi, at the time Lee surrendered. Since Lee was a proud southerner and did not want the negroes present when he surrendered, Grant probably for this reason as much as any other refused to accept Lee's sword. When Lee surrendered there was much shouting among the troops and John was one of many put to work loading cannons on boats to be shipped up the river. His company returned on the steamboat "Indiana." Upon his return to Glasgow, [HW: Ky.] he saw for the first time in six years, his mother and other members of his family who had returned free.

Shortly after he returned to Glasgow at the close of the Civil War, he saw several colored people walking down the highway and was attracted to a young colored girl in the group who was wearing a yellow dress. Immediately he said to himself, "If she ain't married there goes my wife." Sometime later they met and were married Christmas day in 1866. To this union twelve children were born four of whom are living today, two in Gary and the others in the south. After his marriage he lived on a farm near Glasgow for several years, later moving to Louisville, where he worked in a lumber yeard. He came to Gary in 1924, two years after the death of his wife. President Grant was the first president for whom he cast his vote and he continued to vote until old age prevented him from walking to the polls. Although Lincoln is one of his favorite heroes, Teddy Roosevelt tops his list of great men and he never failed to vote for him. In 1926, he was the only one of three surviving memebers of the Grand Army of the Republic in Gary and mighty proud of the fact that he was the only one in the parade. In 1937 he is the sole survivor. He served in the army as a member of Company K of the 108th, Kentucky Infantry (Negro Volunteers). When General Morgan, the famous southern raider, crossed the Ohio on his raid across southern Indiana, John was one of the Negro fighters who after heavy fighting, forced Morgan to recross the river and retreat back to the south. He also participated in several skirmishes with the cavalry troops commanded by the famous Nathan Bedfored Forrest, and was a member of the Negro garrison at Fort Pillow, on the Mississippi which was assaulted and captured. This resulted in a massacre of the negro soldiers. John was in several other fights, but as he says, "never onct got a skinhurt." At the present time, Mr. Eubanks is residing with his daughter, Mrs. Bertha Sloss and several grandchildren, in Gary, Indiana. He is badly crippled with rheumatism, has poor eyesight and his memory is failing. Otherwise his health is good. Most of his teeth are good and they are a source of wonder to his dentist. He is ninety-eight years of age and his wish in life now, is to live to be a hundred. Since his brother and mother both died at ninety-eight and his paternal grandfather at one hundred-ten years of age, he has a good chance to realize this ambition.

Because of his condition most of this interview was had from his grandchildren, who have taken notes in recent years of any incidents that he relates. He is proud that most of his fifty grandchildren are high school graduates and that two are attending the University of Chicago. In 1935, he enjoyed a motor trip, when his family took him back to Glasgow for a visit. He suffered no ill effects from the trip.

Archie Koritz, Field Worker 816 Mound Street, Valparaiso, Indiana Federal Writers' Project Lake County, District #1 Gary, Indiana EX-SLAVES INTERVIEW WITH JOHN EUBANKS, EX-SLAVE

John Eubanks, Gary's only negro Civil War survivor has lived to see the ninetyeighth anniversary of his birth and despite his advanced age, recalls with surprising clarity many interesting and sad events of his boyhood days when a slave on the Everett plantation. He was born in Glasgow, Barron County, Kentucky, June 6, 1839, one of seven children of a chattel of the Everett family. The old man retains most of his faculties, but bears the mark of his extreme age in an obvious feebleness and failing sight and memory. He is physically large, says he once was a husky, weighing over two hundred pounds, bears no scars or deformities and despite the hardships and deprivations of his youth, presents a kindly and tolerant attitude. "I remembah well, us young uns on the Everett plantation," he relates, "I worked since I can remembah, hoein', pickin' cotton and othah chohs 'round the fahm. We didden have much clothes, nevah no undahweah, no shoes, old ovahalls and a tattahed shirt, wintah and summah. Come de wintah, it be so cold mah feet weah plumb numb mos' o' de time and manya timewhen we git

a chanctwe druve the hogs from outin the bogs an' put ouah feet in the wahmed wet mud. They was cracked and the skin on the bottoms and in de toes weah cracked and bleedin' mos' o' time, wit bloody scabs but de summah healed them agin." "Does yohall remembah, Granpap," his daughter prompted, "Yoh mahstah did he treat you mean?" "No," his tolerant acceptance apparent in his answer, "it weah done thataway. Slaves weah whipt and punished and the younguns belonged to the mahstah to work foah him oh to sell. When I weah 'bout six yeahs old, Mahstah Everett give me to Tony Eubanks as a weddin' present when he married mahstah's daughtah Becky. Becky would'n let Tony whip her slaves who came from her fathah's plantation. 'They ah my prophty,' she say, 'an' you caint whip dem.' Tony whipt his othah slaves but not Becky's." "I remembah" he continued, "how they tied de slave 'round a post, wit hands tied togedder 'round the post, then a husky lash his back wid a snakeskin lash 'til hisn back were cut and bloodened, the blood spattered" gesticulating with his unusually large hands, "an' hisn back all cut up. Den they'd pouh salt watah on hem. Dat dry and hahden and stick to hem. He nevah take it off 'till it heal. Sometimes I see marhstah Everett hang a slave tip-toe. He tie him up so he stan' tip-toe an' leave him thataway. "I be twenty-one wehn wah broke out. Mahstah Eubanks say to me, 'Yohall don' need to run 'way ifn yohall want to jine up wid de ahmy.' He say, 'Deh would be a fine effin slaves run off. Yohall don' haf to run off, go right on and I do not pay dat fine.' He say, ''nlist in de ahmy but don' run off.' Now I walk thirty-five mile from Glasgow to Bowling Green to dis placeto da 'nlistin' placefrom home fouh mileto Glasgowto Bowling Green, thirty-five mile. On de road I meet up with two boys, so we go on. Dey run 'way from Kentucky, and we go together. Then some Bushwackers come down de road. We's scared and run to the woods and hid. As we run tru de woods, pretty soon we heerd chickens crowing. We fill ouah pockets wit stones. We goin' to kill chickens to eat. Pretty soon we heerd a man holler, 'You come 'round outta der'and I see a white man and come out. He say, 'What yoh all doin' heah?' I turn 'round and say, 'well boys, come on boys,' an' the boys come out. The man say, 'I'm Union Soldier. What yoh all doin' heah?' I say, 'We goin' to 'nlist in de ahmy.' He say, 'Dat's fine' and he say, 'come 'long' He say, 'git right on white man's side'we go to station. Den he say, 'You go right down to de station and give yoh inforhmation. We keep on walkin'. Den we come to a white house wit

stone steps in front so we go in. An' we got to 'nlistin' place and jine up wit de ahmy. "Den we go trainin' in d' camp and we move on. Come to a little town ... a little town. We come to Bolling Green ... den to Louiville. We come to a rivah ... a rivah (painfully recalling) d' Mississippi. "We weah 'nfantry and petty soon we gits in plenty fights, but not a scratch hit me. We chase dem cavalry. We run dem all night and next mohnin' d' Captain he say, 'Dey done broke down.' When we rest, he say 'See dey don' trick you.' I say, 'We got all d' ahmy men togedder. We hold dem back 'til help come.' "We don' have no tents. Sleep on naked groun' in wet and cold and rain. Mos' d' time we's hungry but we win d' war and Mahstah Eubanks tell us we no moah hisn property, we's free now." The old man can talk only in short sentences and his voice dies to a whisper and soon the strain became evident. He was tired. What he does remember is with surprising clearness especially small details, but with a helpless gesture, he dismisses names and locations. He remembers the exact date of his discharge, March 20, 1866, which his daughter verified by producing his discharge papers. He remembers the place, Vicksburg, the CompanyK, and the Regiment, 180th. Dropping back once more to his childhood he spoke of an incident which his daughter says makes them all cry when he relates it, although they have heard it many times. "Mahstah Everett whipt me onct and mothah she cried. Then Mahstah Everett say, 'Why yoh all cry?Yoh cry I whip anothah of these young uns. She try to stop. He whipt 'nother. He say, 'Ifn yoh all don' stop, yoh be whipt too!' and mothah she trien to stop but teahs roll out, so Mahstah Everett whip her too. "I wanted to visit mothah when I belong to Mahst' Eubanks, but Becky say, 'Yoh all best not see youh mothah, or yoh wan' to go all de time' then explaining, 'she wan' me to fohgit mothah, but I nevah could. When I cm back from d' ahmy, I go home to mothah and say 'don' y'know me?' She say, 'No, I don' know you.' I say, 'Yoh don' know me?' She say, 'No, ah don' know yoh.' I say, 'I'se John.' Den she cry and say how ahd growd and she thought I'se daid dis long time. I done 'splain how the many fights I'se in wit no scratch and she bein' happy." Speaking of Abraham Lincoln's death, he remarked, "Sho now, ah remembah dat well. We all feelin' sad and all d'soldiers had wreaths on der guns."

Upon his return from the army he married a young negress he had seen some time previous at which time he had vowed some day to make her his wife. He was married Christmas day, 1866. For a number of years he lived on a farm of his own near Glasgow. Later he moved with his family to Louisville where he worked in a lumber yard. In 1923, two years after the death of his wife, he came to Gary, when he retired. He is now living with his daughter, Mrs. Sloss, 2713 Harrison Boulevard, Gary.

Cecil C. Miller Dist. #3 Tippecanoe Co. INTERVIEW WITH MR. JOHN W. FIELDS, EX-SLAVE OF CIVIL WAR PERIOD September 17, 1937

John W. Fields, 2120 North Twentieth Street, Lafayette, Indiana, now employed as a domestic by Judge Burnett is a typical example of a fine colored gentleman, who, despite his lowly birth and adverse circumstances, has labored and economized until he has acquired a respected place in his home community. He is the owner of three properties; un-mortgaged, and is a member of the colored Baptist Church of Lafayette. As will later be seen his life has been one of constant effort to better himself spiritually and physically. He is a fine example of a man who has lived a morally and physically clean life. But, as for his life, I will let Mr. Fields speak for himself: "My name is John W. Fields and I'm eighty-nine (89) years old. I was born March 27, 1848 in Owensburg, Ky. That's 115 miles below Louisville, Ky. There was 11 other children besides myself in my family. When I was six years old, all of us children were taken from my parents, because my master died and his estate had to be settled. We slaves were divided by this method. Three disinterested persons were chosen to come to the plantation and together they wrote the names of the different heirs on a few slips of paper. These slips were put in a hat and passed among us slaves. Each one took a slip and the name on the slip was the new owner. I happened to draw the name of a relative of my master who was a widow. I can't describe the heartbreak and horror of that separation. I was only six years old and it was the last time I ever saw my mother for longer than one night. Twelve children taken from my mother in one day. Five sisters and two brothers went to Charleston, Virginia, one brother and one sister went to Lexington Ky., one sister went to Hartford, Ky., and one brother and myself stayed in Owensburg, Ky. My mother was later allowed to visit among us children for one week of each year, so she could only remain a short time at each place. "My life prior to that time was filled with heart-aches and despair. We arose from four to five O'clock in the morning and parents and children were given hard work, lasting until nightfall gaves us our respite. After a meager supper, we generally talked until we grew sleepy, we had to go to bed. Some of us would read, if we were lucky enough to know how. "In most of us colored folks was the great desire to able to read and write. We took advantage of every opportunity to educate ourselves. The greater part of the plantation owners were very harsh if we were caught trying to learn or write. It was the law that if a white man was caught trying to educate a negro slave, he was liable to prosecution entailing a fine of fifty dollars and a jail sentence. We were never allowed to go to town and it was not until after I ran away that I knew that they sold anything but slaves, tobacco and wiskey. Our

ignorance was the greatest hold the South had on us. We knew we could run away, but what then? An offender guilty of this crime was subjected to very harsh punishment. "When my masters estate had been settled, I was to go with the widowed relative to her place, she swung me up on her horse behind her and promised me all manner of sweet things if I would come peacefully. I didn't fully realise what was happening, and before I knew it, I was on my way to my new home. Upon arrival her manner changed very much, and she took me down to where there was a bunch of men burning brush. She said, "see those men" I said: yes. Well, go help them, she replied. So at the age of six I started my life as an independent slave. From then on my life as a slave was a repetition of hard work, poor quarters and board. We had no beds at that time, we just "bunked" on the floor. I had one blanket and manys the night I sat by the fireplace during the long cold nights in the winter. "My Mistress had separated me from all my family but one brother with sweet words, but that pose was dropped after she reached her place. Shortly after I had been there, she married a northern man by the name of David Hill. At first he was very nice to us, but he gradually acquired a mean and overbearing manner toward us, I remember one incident that I don't like to remember. One of the women slaves had been very sick and she was unable to work just as fast as he thought she ought to. He had driven her all day with no results. That night after completeing our work he called us all together. He made me hold a light, while he whipped her and then made one of the slaves pour salt water on her bleeding back. My innerds turn yet at that sight. "At the beginning of the Civil War I was still at this place as a slave. It looked at the first of the war as if the south would win, as most of the big battles were won by the South. This was because we slaves stayed at home and tended the farms and kept their families. "To eliminate this solid support of the South, the Emancipation Act was passed, freeing all slaves. Most of the slaves were so ignorant they did not realize they were free. The planters knew this and as Kentucky never seceeded from the Union, they would send slaves into Kentucky from other states in the south and hire them out to plantations. For these reasons I did not realize that I was free untill 1864. I immediately resolved to run away and join the Union Army and so my brother and I went to Owensburg, Ky. and tried to join. My brother was taken, but I was refused as being too young. I [HW: tried] at Evansville, Terre Haute and Indianapolis but was unable to get in. I then tried to find work and

was finally hired by a man at $7.00 a month. That was my first independent job. From then on I went from one job to another working as general laborer. "I married at 24 years of age and had four children. My wife has been dead for 12 years and 8 months. Mr. Miller, always remember that:
"The brightest man, the prettiest flower May be cut down, and withered in an hour."

"Today, I am the only surviving member who helped organize the second Baptist Church here in Lafayette, 64 years ago. I've tried to live according to the way the Lord would wish, God Bless you."
"The clock of Life is wound but once. Today is yours, tomorrow is not. No one knows when the hands will stop."

Cecil Miller Dist. #3 Tipp. Co. [TR: Tippecanoe Co.] NEGRO FOLKLORE MR. JOHN FIELDS, EX-SLAVE 2120 N. 20th St. Lafayette, Indiana

Mr. Fields says that all negro slaves were ardent believers in ghosts, supernatual powers, tokens and "signs." The following story illustrates the point. "A turkey gobbler had mysteriously disappeared from one of the neighboring plantations and the local slaves were accused of commeting the fowl to a boiling pot. A slave convicted of theft was punished severly. As all of the slaves denied any knowledge of the turkey's whereabouts, they were instructed to make a search of the entire plantation." "On one part of the place there was a large peach orchard. At the time the trees were full of the green fruit. Under one of the trees there was a large cabinet or "safe" as they were called. One of the slaves accidently opened the safe and, Behold, there was Mr. Gobbler peacefully seated on a number of green peaches. "The negro immediately ran back and notified his master of the discovery. The master returned to the orchard with the slave to find that the negro's wild tale was true. A turkey gobbler sitting on a nest of green peaches. A bad omen. "The master had a son who had been seriously injured some time before by a runaway team, and a few days after this unusual occurence with the turkey, the son died. After his death, the word of the turkey's nesting venture and the death of the master's son spread to this four winds, and for some time after this story was related wherever there was a public gathering with the white people or the slave population." All through the south a horseshoe was considered an omen of good luck. Rare indeed was the southern home that did not have one nailed over the door. This insured the household and all who entered of plesant prospects while within the home. If while in the home you should perhaps get into a violent argument, never hit the other party with a broom as it was a sure indication of bad luck. If Grandad had the rheumatics, he would be sure of relief if he carried a buckeye in his pocket. Of all the Ten Commandments, the one broken most by the negro was: Thou Shalt Not Steal This was due mostly to the insufficent food the slaves obtained. Most of the planters expected a chicken to suddenly get heavenly aspirations once in a while, but as Mr. Fields says, "When a beautiful 250 pound hog

suddenly tries to kidnap himself, the planter decided to investigate." It occured like this: A 250 pound hog had been fruitless. The planter was certain that the culprit was among his group of slaves, so he decided to personally conduct a quiet investigation. One night shortly after the moon had risen in the sky, two of the negroes were seated at a table in one of the cabins talking of the experiences of the day. A knock sounded on the door. Both slaves jumped up and cautiously peeked out of the window. Lo there was the master patiently waiting for an answer. The visiting negro decided that the master must not see both of them and he asked the other to conceal him while the master was there. The other slave told him to climb into the attic and be perfectly quiet. When this was done, the tenant of the cabin answered the door. The master strode in and gazed about the cabin. He then turned abruptly to the slave and growled, 'Alright, where is that hog you stoled.' 'Massa, replied the negro, 'I know nothing about no hog. The master was certain that the slave was lying and told him so in no uncertain terms. The terrified slave said, 'Massa, I know nothing of any hog. I never seed him. The Good Man up above knows I never seed him. HE knows every thing and HE knows I didn't steal him; The man in the attic by this time was aroused at the misunderstood conversation taking place below him. Disregarding all, he raised his voice and yelled, 'He's a liar, Massa, he knows just as much about it as I do.' Most of the strictly negro folklore has faded into the past. The younger negro generations who have been reared and educated in the north have lost this bearing and assumed the lore of the local white population through their daily contact with the whites. The older negro natives of this section are for the most part employed as domestics and through this channel rapidly assimilated the employers viewpoint in most of his beliefs and conversations.

Ex-Slave Stories District 5 Vanderburgh County Lauana Creel

INDIANS MADE SLAVES AMONG THE NEGROES. INTERVIEWS WITH GEORGE FORTMAN Cor. Bellemeade Ave. and Garvin St. Evansville, Indiana, and other interested citizens

"The story of my life, I will tell to you with sincerest respect to all and love to many, although reviewing the dark trail of my childhood and early youth causes me great pain." So spoke George Fortman, an aged man and former slave, although the history of his life reveals that no Negro blood runs through his veins. "My story necessarily begins by relating events which occurred in 1838, when hundreds of Indians were rounded up like cattle and driven away from the valley of the Wabash. It is a well known fact recorded in the histories of Indiana that the long journey from the beautiful Wabash Valley was a horrible experience for the fleeing Indians, but I have the tradition as relating to my own family, and from this enforced flight ensued the tragedy of my birth." The aged ex-slave reviews tradition. "My two ancestors, John Hawk, a Blackhawk Indian brave, and Racheal, a Chackatau maiden had made themselves a home such as only Indians know, understand and enjoy. He was a hunter and a fighter but had professed faith in Christ through the influence of the missionaries. My greatgrandmother passed the facts on to her children and they have been handed down for four generations. I, in turn, have given the traditions to my children and grandchildren. "No more peaceful home had ever offered itself to the red man than the beautiful valley of the Wabash river. Giant elms, sycamores and maple trees bordered the stream while the fertile valley was traversed with creeks and rills, furnishing water in abundance for use of the Indian campers. "The Indians and the white settlers in the valley transacted business with each other and were friendly towards each other, as I have been told by my mother, Eliza, and my grandmother, Courtney Hawk. "The missionaries often called the Indian families together for the purpose of teaching them and the Indians had been invited, prior to being driven from the valley, to a sort of festival in the woods. They had prepared much food for the occasion. The braves had gone on a long hunt to provide meat and the squaws had prepared much corn and other grain to be used at the feast. All the tribes

had been invited to a council and the poor people were happy, not knowing they were being deceived. "The decoy worked, for while the Indians were worshiping God the meeting was rudely interrupted by orders of the Governor of the State. The Governor, whose duty it was to give protection to the poor souls, caused them to be taken captives and driven away at the point of swords and guns. "In vain, my grandmother said, the Indians prayed to be let return to their homes. Instead of being given their liberty, some several hundred horses and ponies were captured to be used in transporting the Indians away from the valley. Many of the aged Indians and many innocent children died on the long journey and traditional stories speak of that journey as the 'trail of death.'" "After long weeks of flight, when the homes of the Indians had been reduced to ashes, the long trail still carried them away from their beautiful valley. My greatgrandfather and his squaw became acquainted with a party of Indians that were going to the canebrakes of Alabama. The pilgrims were not well fed or well clothed and they were glad to travel towards the south, believing the climate would be favorable to their health. "After a long and dreary journey, the Indians reached Alabama. Rachael had her youngest papoose strapped on to her back while John had cared for the larger child, Lucy. Sometimes she had walked beside her father but often she had become weary or sleepy and he had carried her many miles of the journey, besides the weight of blankets and food. An older daughter, Courtney, also accompanied her parents. "When they neared the cane lands they heard the songs of Negro slaves as they toiled in the cane. Soon they were in sight of the slave quarters of Patent George's plantation. The Negroes made the Indians welcome and the slave dealer allowed them to occupy the cane house; thus the Indians became slaves of Patent George. "Worn out from his long journey John Hawk became too ill to work in the sugar cane. The kindly-disposed Negroes helped care for the sick man but he lived only a few months. Rachel and her two children remained on the plantation, working with the other slaves. She had nowhere to go. No home to call her own. She had automatically become a slave. Her children had become chattel.

"So passed a year away, then unhappiness came to the Indian mother, for her daughter, Courtney, became the mother of young Master Ford George's child. The parents called the little half-breed "Eliza" and were very fond of her. The widow of John Hawk became the mother of Patent George's son, Patent Junior. "The tradition of the family states that in spite of these irregular occurrences the people at the George's southern plantation were prosperous, happy, and lived in peace each with the others. Patent George wearied of the Southern climate and brought his slaves into Kentucky where their ability and strength would amass a fortune for the master in the iron ore regions of Kentucky. "With the wagon trains of Patent and Ford George came Rachel Hawk and her daughters, Courtney, Lucy and Rachel. Rachel died on the journey from Alabama but the remaining full blooded Indians entered Kentucky as slaves. "The slave men soon became skilled workers in the Hillman Rolling Mills. Mr. Trigg was owner of the vast iron works called the "Chimneys" in the region, but listed as the Hillman, Dixon, Boyer, Kelley and Lyons Furnaces. For more than a half century these chimneys smoked as the most valuable development in the western area of Kentucky. Operated in 1810, these furnaces had refined iron ore to supply the United States Navy with cannon balls and grape shot, and the iron smelting industry continued until after the close of the Civil War. "No slaves were beaten at the George's plantation and old Mistress Hester Lam allowed no slave to be sold. She was a devoted friend to all. "As Eliza George, daughter of Ford George and Courtney Hawk, grew into young womanhood the young master Ford George went oftener and oftener to social functions. He was admired for his skill with firearms and for his horsemanship. While Courtney and his child remained at the plantation Ford enjoyed the companship of the beautiful women of the vicinity. At last he brought home the beautiful Loraine, his young bride. Courtney was stoical as only an Indian can be. She showed no hurt but helped Mistress Hester and Mistress Loraine with the house work." Here George Fortman paused to let his blinded eyes look back into the long ago. Then he again continued with his story of the dark trail. "Mistress Loraine became mother of two sons and a daughter and the big white two-story house facing the Cumberland River at Smith Landing, Kentucky, became a place of laughter and happy occasions, so my mother told me many times.

"Suddenly sorrow settled down over the home and the laughter turned into wailing, for Ford George's body was found pierced through the heart and the half-breed, Eliza, was nowhere to be found. "The young master's body lay in state many days. Friends and neighbors came bringing flowers. His mother, bowed with grief, looked on the still face of her son and understoodunderstood why death had come and why Eliza had gone away. "The beautiful home on the Cumberland river with its more than 600 acres of productive land was put into the hands of an administrator of estates to be readjusted in the interest of the George heirs. It was only then Mistress Hester went to Aunt Lucy and demanded of her to tell where Eliza could be found. 'She has gone to Alabama, Ole Mistus', said Aunt Lucy, 'Eliza was scared to stay here.' A party of searchers were sent out to look for Eliza. They found her secreted in a cane brake in the low lands of Alabama nursing her baby boy at her breast. They took Eliza and the baby back to Kentucky. I am that baby, that child of unsatisfactory birth." The face of George Fortman registered sorrow and pain, it had been hard for him to retell the story of the dark road to strange ears. "My white uncles had told Mistress Hester that if Eliza brought me back they were going to build a fire and put me in it, my birth was so unsatisfactory to all of them, but Mistress Hester always did what she believed was right and I was brought up by my own mother. "We lived in a cabin at the slave quarters and mother worked in the broom cane. Mistress Hester named me Ford George, in derision, but remained my friend. She was never angry with my mother. She knew a slave had to submit to her master and besides Eliza did not know she was Master Ford George's daughter." The truth had been told at last. The master was both the father of Eliza and the father of Eliza's son. "Mistress Hester believed I would be feeble either in mind or body because of my unsatisfactory birth, but I developed as other children did and was well treated by Mistress Hester, Mistress Lorainne and her children.

"Master Patent George died and Mistress Hester married Mr. Lam, while slaves kept working at the rolling mills and amassing greater wealth for the George families. "Five years before the outbreak of the Civil War Mistress Hester called all the slaves together and gave us our freedom. Courtney, my grandmother, kept house for Mistress Lorainne and wanted to stay on, so I too was kept at the George home. There was a sincere friendship as great as the tie of blood between the white family and the slaves. My mother married a negro ex-slave of Ford George and bore children for him. Her health failed and when Mistress Puss, the only daughter of Mistress Lorainne, learned she was ill she persuaded the Negro man to sell his property and bring Eliza back to live with her." [TR: in following section the name George 'Fordman' is used twice.] "Why are you called George Fordman when your name is Ford George?" was the question asked the old man. "Then the Freedsmen started teaching school in Kentucky the census taker called to enlist me as a pupil. 'What do you call this child?' he asked Mistress Lorainne. 'We call him the Little Captain because he carried himself like a soldier,' said Mistress Lorainne. 'He is the son of my husband and a slave woman but we are rearing him.' Mistress Lorainne told the stranger that I had been named Ford George in derision and he suggested she list me in the census as George Fordsman, which she did, but she never allowed me to attend the Freedmen's School, desiring to keep me with her own children and let me be taught at home. My mother's half brother, Patent George allowed his name to be reversed to George Patent when he enlisted in the Union Service at the outbreak of the Civil War." Some customs prevalent in the earlier days were described by George Fordman. "It was customary to conduct a funeral differently than it is conducted now," he said. "I remember I was only six years old when old Mistress Hester Lam passed on to her eternal rest. She was kept out of her grave several days in order to allow time for the relatives, friends and ex-slaves to be notified of her death. "The house and yard were full of grieving friends. Finally the lengthy procession started to the graveyard. Within the George's parlors there had been Bible passages read, prayers offered up and hymns sung, now the casket was placed in a wagon drawn by two horses. The casket was covered with flowers

while the family and friends rode in ox carts, horse-drawn wagons, horseback, and with still many on foot they made their way towards the river. "When we reached the river there were many canoes busy putting the people across, besides the ferry boat was in use to ferry vehicles over the stream. The ex-slaves were crying and praying and telling how good granny had been to all of them and explaining how they knew she had gone straight to Heaven, because she was so kindand a Christian. There were not nearly enough boats to take the crowd across if they crossed back and forth all day, so my mother, Eliza, improvised a boat or 'gunnel', as the craft was called, by placing a wooden soap box on top of a long pole, then she pulled off her shoes and, taking two of us small children in her arms, she paddled with her feet and put us safely across the stream. We crossed directly above Iaka, Livingston county, three miles below Grand River. "At the burying ground a great crowd had assembled from the neighborhood across the river and there were more songs and prayers and much weeping. The casket was let down into the grave without the lid being put on and everybody walked up and looked into the grave at the face of the dead woman. They called it the 'last look' and everybody dropped flowers on Mistress Hester as they passed by. A man then went down and nailed on the lid and the earth was thrown in with shovels. The ex-slaves filled in the grave, taking turns with the shovel. Some of the men had worked at the smelting furnaces so long that their hands were twisted and hardened from contact with the heat. Their shoulders were warped and their bodies twisted but they were strong as iron men from their years of toil. When the funeral was over mother put us across the river on the gunnel and we went home, all missing Mistress Hester. "My cousin worked at Princeton, Kentucky, making shoes. He had never been notified that he was free by the kind emancipation Mrs. Hester had given to her slaves, and he came loaded with money to give to his white folks. Mistress Lorainne told him it was his own money to keep or to use, as he had been a free man several months. "As our people, white and black and Indians, sat talking they related how they had been warned of approaching trouble. Jack said the dogs had been howling around the place for many nights and that always presaged a death in the family. Jack had been compelled to take off his shoes and turn them soles up near the hearth to prevent the howling of the dogs. Uncle Robert told how he believed some of Mistress Hester's enemies had planted a shrub near her door and planted it with a curse so that when the shrub bloomed the old woman passed away. Then another man told how a friend had been seen carrying a

spade into his cousin's cabin and the cousin had said, 'Daniel, what foh you brung that weapon into by [TR: my?] cabin? That very spade will dig my grave,' and sure enough the cousin had died and the same spade had been used in digging his grave. "How my childish nature quailed at hearing the superstitions discussed, I cannot explain. I have never believed in witchcraft nor spells, but I remember my Indian grandmother predicted a long, cold winter when she noticed the pelts of the coons and other furred creatures were exceedingly heavy. When the breastbones of the fowls were strong and hard to sever with the knife it was a sign of a hard, cold and snowy winter. Another superstition was this: 'A green winter, a new graveyarda white winter, a green graveyard.'" George Fortman relates how, when he accompanied two of his cousins into the lowlandsthere were very many Katy-dids in the treestheir voices formed a nerve-racking orchestra and his cousin told him to tiptoe to the trees and touch each tree with the tips of his fingers. This he did, and for the rest of the day there was quiet in the forest. "More than any other superstition entertained by the slave Negroes, the most harmful was the belief on conjurors. One old Negro woman boiled a bunch of leaves in an iron pot, boiled it with a curse and scattered the tea therein brewed, and firmly believed she was bringing destruction to her enemies. 'Wherever that tea is poured there will be toil and troubles,' said the old woman. "The religion of many slaves was mostly superstition. They feared to break the Sabbath, feared to violate any of the Commandments, believing that the wrath of God would follow immediately, blasting their lives. "Things changed at the George homestead as they change everywhere," said George Fortman. "When the Civil War broke out many slaves enlisted in hopes of receiving freedom. The George Negroes were already free but many thought it their duty to enlist and fight for the emancipation of their fellow slaves. My mother took her family and moved away from the plantation and worked in the broom cane. Soon she discovered she could not make enough to rear her children and we were turned over to the court to be bound out. "I was bound out to David Varnell in Livingston County by order of Judge Busch and I stayed there until I was fifteen years of age. My sister learned that I was unhappy there and wanted to see my mother, so she influenced James Wilson to take me into his home. Soon goodhearted Jimmy Wilson took me to see Mother and I went often to see her."

Sometimes George would become stubborn and hard to control and then Mr. Wilson administered chastisement. His wife could not bear to have the boy punished. 'Don't hit him, Jimmie, don't kick him,' would say the good Scotch woman, who was childless. 'If he does not obey me I will whip him,' James Wilson would answer. So the boy learned the lesson of obedience from the old couple and learned many lessons in thrift through their examples. "In 1883 I left the Wilson home and began working and trying to save some money. River trade was prosperous and I became a 'Roustabout'. The life of the roustabout varied some with the habits of the roustabout and the disposition of the mate. We played cards, shot dice and talked to the girls who always met the boats. The 'Whistling Coon' was a popular song with the boatmen and one version of 'Dixie Land'. One song we often sang when near a port was worded 'Hear the trumpet Sound'
Hear the trumpet sound, Stand up and don't sit down, Keep steppin' 'round and 'round, Come jine this elegant band. If you don't step up and jine the bout, Old Missus sure will fine it out, She'll chop you in the head wid a golen ax, You never will have to pay da tax, Come jine the roust-a-bout band."

From roust-a-bout George became a cabin boy, cook, pilot, and held a number of positions on boats, plowing different streams. There was much wild game to be had and the hunting season was always open. He also remembers many wolves, wild turkeys, catamounts and deer in abundance near the Grand River. "Pet deer loafed around the milking pens and ate the feed from the mangers" said he. George Fortman is a professor of faith in Christ. He was baptized in Concord Lake, seven miles from Clarksville, Tennessee, became a member of the Pleasant Greene Church at Callwell, Kentucky and later a member of the Liberty Baptist Church at Evansville. "I have always kept in touch with my white folks, the George family," said the man, now feeble and blind. "Four years ago Mistress Puss died and I was sent for but was not well enough to make the trip home." Too young to fight in the Civil War, George was among those who watched the work go on. "I lived at Smiths Landing and remember the battle at Fort

Donnelson. It was twelve miles away and a long cinder walk reached from the fort for nearly thirty miles. The cinders were brought from the iron ore mills and my mother and I have walked the length of it many times." Still reviewing the long, dark trail he continued. "Boatloads of soldiers passed Smith's Landing by day and night and the reports of cannon could be heard when battles were fought. We children collected Munnie balls near the fort for a long time after the war." Although the George family never sold slaves or separated Negro families, George Fortman has seen many boats loaded with slaves on the way to slave marts. Some of the George Negroes were employed as pilots on the boats. He also remembers slave sales where Negroes were auctioned by auctioneers, the Negroes stripped of clothes to exhibit their physique. "I have always been befriended by three races of people, the Caucassian, the African, and the Negro," declares George Fortman. "I have worked as a farmer, a river man, and been employed by the Illinois Central Railroad Company and in every position I have held I have made loyal friends of my fellow workmen." One friend, treasured in the memory of the aged ex-slave is Ollie James, who once defended George in court. George Fortman has friends at Dauson Springs, Grayson Springs, and other Kentucky resorts. He has been a citizen of Evansville for thirty-five years and has had business connections here for sixty-two years. He janitored for eleven years for the Lockyear Business College, but his days of usefulness are over. He now occupies a room at Bellemeade Ave. and Garvin St. and his only exercise consists of a stroll over to the Lincoln High School. There he enjoys listening to the voices of the pupils as they play about the campus. "They are free", he rejoices. "They can build their own destinies, they did not arrive in this life by births of unsatisfactory circumstances. They have the world before them and my grandsons and granddaughters are among them."

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue


John Henry Gibson was born a slave, many years ago, in Scott County, N.C. His old master, John Henry Bidding, was a wealthy farmer; he also owned the hotel, or rooming house. When court was in session the "higher ups" would come to this house, and stay until the court affairs were settled. Mr. Bidding, who was very kind to his slaves, died when John Gibson was very young. All slaves and other property passed on to the son, Joseph Bidding, who in turn was as kind as his father had been. Gibson's father belonged to General Lee Gibson, who was a neighboring farmer. He saw and met Miss Elizabeth Bidding's maid; they liked each other so very much, Miss Elizabeth bought him from General Gibson, and let him have her maid as his wife. The wife lived only a short time, leaving a little boy. After the Civil war, a white man, by the name of Luster, was comming to Ohio, brought John Gibson with him. They came to Indianapolis, and Gibson liked it so well, he decided to remain; Mr. Luster told him if he ever became dissatisfied to come on to Ohio to him, but he remained in Indianapolis until 1872, then went back south, married, came back, and made Indianapolis his home.

Interviewer's Comment Mr. Gibson is very old, but does not know his exact age. He fought in the Civil war, and said he could not be very young to have done that. His sight is very nearly gone, can only distinguish light and dark. He is very proud of his name, having been named for his old master.

Submitted January 24, 1938 Indianapolis, Indiana

Submitted by: William Webb Tuttle District No. 2 Muncie, Indiana NEGRO SLAVES IN DELAWARE COUNTY MRS. BETTY GUWN MRS. HATTIE CASH, DAUGHTER, residing at 1101 East Second Street Muncie, Indiana

Mrs. Betty Guwn was born March 25, 1832, as a slave on a tobacco plantation, near Canton, Kentucky. It was a large plantation whose second largest product was corn. She was married while quite young by the slave method which was a form of union customary between the white masters. If the contracting parties were of different plantations the masters of the two estates bargained and the one sold his rights to the one on whose plantation they would live. Her master bought her husband, brought him and set them up a shack. Betty was the personal attendant of the Mistress. The home was a large Colonial mansion and her duties were many and responsible. However, when her house duties were caught up her mistress sent her immediately to the fields. Discipline was quite stern there and she was "lined up" with the others on several occasions. Her cabin home began to fill up with children, fifteen in all. The ventilation was ample and the husband would shoot a prowling dog from any of the four sides of the room without opening the door. The cracks between the logs would be used by cats who could step in anywhere. The slaves had "meetin'" some nights and her mistress would call her and have her turn a tub against her mansion door to keep out the sound. Her master was very wealthy. He owned and managed a cotton farm of two thousand acres down in Mississippi, not far from New Orleans. Once a year he spent three months there gathering and marketing his cotton. When he got ready to go there he would call all his slaves about him and give them a chance

to volunteer. They had heard awful tales of the slave auction block at New Orleans, and the Master would solemnly promise them that they should not be sold if they went down of their own accord. "My Mistress called me to her and privately told me that when I was asked that question I should say to him: "I will go". The Master had to take much money with him and was afraid of robbers. The day they were to start my Mistress took me into a private room and had me remove most of my clothing; she then opened a strong box and took out a great roll of money in bills; these she strapped to me in tight bundles, arranging them around my waist in the circle of my body. She put plenty of dresses over this belt and when she was through I wore a bustle of money clear around my belt. I made a funny "figger" but no one noticed my odd shape because I was a slave and no one expected a slave to "know better". We always got through safely and I went down with my Mistress every year. Of course my husband stayed at home to see after the family, and took them to the fields when too young to work under the task master, or over-seer. Three months was a long time to be separated." "When the Civil War came on there was great excitement among we slaves. We were watched sharply, especially soldier timber for either army. My husband ran away early and helped Grant to take Fort Donaldson. He said he would free himself, which he did; but when we were finally set free all our family prepared to leave. The Master begged us to stay and offered us five pounds of meal and two pounds of pork jowl each week if we would stay and work. We all went to Burgard, Kentucky, to live. At that time I was about 34 years old. My husband has been dead a long time and I live with my children. If the "Good Lord" spares me until next March the 25th, I will be 106 years old. I walk all about lively without crutches and eye-glasses and I have never been sick until this year when a tooth gave me trouble; but I had it pulled."

Archie Koritz, Field Worker Federal Writers' Project Porter CountyDistrict #1 Valparaiso, Indiana EX-SLAVES MRS. HOCKADAY 2581 Madison Street Gary, Indiana

Mrs. Hockaday is the daughter of an ex-slave and like so many others does not care to discuss the dark side of slavery and the cruel treatment that some of them received. After the Civil War the slaves who for the most part were unskilled and ignorant, found it very difficult to adjust themselves to their new life as free persons. Formerly, they lived on the land of their masters and although compelled to work long hours, their food and lodging were provided for them. After their emancipation, this life was changed. They were free and had to think for themselves and make a living. Times for the negro then was much the same as during the depression. Several of the slaves started out to secure jobs, but all found it difficult to adjust themselves to the new life and difficult to secure employment. Many came back to their old owners and many were afraid to leave and continued on much as before. The north set up stores or relief stations where the negro who was unable to secure employment could obtain food and shelter. Mrs. Hockaday says it was the same as conditions have been the last few years. About all the negro was skilled at was servant work and when they came north, they encountered the same difficulties as several of the colored folks who, driven by the terrible living conditions in the south four years ago, came to Gary. Arriving here they believed they were capable of servant work. However they were not accustomed to modern appliances and found it very difficult to adjust themselves. It was the same after the Emancipation. Many owners were kind and religious and had schools for their slaves, where they could learn to read and write. These slaves were more successful in securing employment. Although the negro loved the Bible most of all books, and were mostly Methodists and Baptists, their different religious beliefs is caused by the slave owners having churches for the slaves. Whatever church the master belonged to, the slaves belonged to, and continued in the same church after the war. Since slaves took the name of their owners, children in the same family would have different names. Mr. Hockaday's father and his brothers and sisters all had different names. On the plantation they were called "Jones' Jim," "Brown's Jones," etc. Many on being freed left their old homes and adopted any name that they took a fancy to. One slave that Mrs. Hockaday remembers took the

name of Green Johnson and says he often remarked that he surely was green to adopt such a name. His grandson in Gary is an exact double for Clark Gable, except he is brown, and Gable is white. Many slave owners gave their slaves small tracts of land which they could tend after working hours. Anything raised belonged to them and they could even sell the products and the money was theirs. Many slaves were able to save enough from these tracts to purchase their freedom long before the Emancipation. Another condition that confronted the negro in the north was that they were not understood like they were by the southern people. In the south they were trusted and considered trustworthy by their owners. Even during the Civil War, they were trusted with the family jewels, silver, etc., when the northern army came marching by, whereas in the north, even though they freed the slaves, they would not trust them. For that reason, many of the slaves did not like the northern people and remained or returned to the southern plantations. The slave owners thought that slavery was right and nothing was wrong about selling and buying human beings if they were colored, much as a person would purchase a horse or automobile today. The owners who whipped their slaves usually stripped them to the waist and lashed them with a long leather whip, commonly called a blacksnake. Mrs. Hockaday is a large, pleasant, middle-aged woman and does not like to discuss the cruel side of slavery and only recalls in a general way what she had heard old slaves discuss.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE ROBERT HOWARDEX-SLAVE 1840 Boulevard Place

Robert Howard, an ex-slave, was born in 1852, in Clara County, Kentucky. His master, Chelton Howard, was very kind to him. The mother, with her five children, lived on the Howard farm in peace and harmony. His father, Beverly Howard, was owned by Bill Anderson, who kept a saloon on the river front. Beverly was "hired out" in the house of Bill Anderson. He was allowed to go to the Howard farm every Saturday night to visit with his wife and children. This visit was always looked forward to with great joy, as they were devoted to the father. The Howard family was sold only once, being owned first by Dr. Page in Henry County, Kentucky. The family was not separated; the entire family was bought and kept together until slavery was abolished.

Interviewer's Comment Mr. Howard seems to be a very kind old man, lives in the house for aged colored people (The Alpha Home). He has no relatives, except a brother. He seems well satisfied living in the home. Submitted January 10, 1938 Indianapolis, Indiana

Grace Monroe Dist. 4 Jefferson County SLAVE STORY MR. MATTHEW HUME, A FORMER SLAVE

Mr. Hume had many interesting experiences to tell concerning the part slavery had played in his family. On the whole they were fortunate in having a good master who would not keep an overseer who whipped his "blacks". His father, Luke Hume, lived in Trimble County Kentucky and was allowed to raise for himself one acre of tobacco, one acre of corn, garden stuff, chickens and have the milk and butter from one cow. He was advised to save his money by the overseer, but always drank it up. On this plantation all the slaves were free from Saturday noon until Monday morning and on Christmas and the Fourth of July. A majority of them would go to Bedford or Milton and drink, gamble and fight. On the neighboring farm the slaves were treated cruelly. Mr. Hume had a brother-in-law, Steve Lewis, who carried marks on his back. For years he had a sore that would not heal where his master had struck him with a blacksnake whip. Three good overseers were Jake Mack and Mr. Crafton, Mr. Daniel Payne was the owner who asked his people to report any mistreatment to him. He expected obedience however. When Mr. Hume was a small boy he was placed in the fields to hoe. He also wanted a new implement. He was so small he was unable to keep near enough to the men and boys to hear what they were talking about, he remembered bringing up the rear one day, when he saw a large rock he carefully covered it with dirt, then came down hard on it breaking his hoe. He missed a whipping and received a new tool to replace the old one, after this he could keep near enough to hear what the other workers were talking about. Another of his duties was to go for the cattle, he had to walk around the road about a mile, but was permitted to come back through the fields about a quarter of a mile. One afternoon his mistress told him to bring a load of wood when he came in. In the summer it was the custom to have the children carry the wood from the fields. When he came up he saw his mistress was angry this peeved him, so that he stalked into the hall and slammed his wood into the box. About this time his mistress shoved him into a small closet and locked the door. He made such a howl that he brought his mother and father to the rescue and was soon released from his prison. As soon as the children were old enough they were placed in the fields to prepare the ground for setting tobacco plants. This was a very complicated procedure. The ground was made into hills, each requiring about four feet of

soil. The child had to get all the clods broken fine. Then place his foot in the center and leave his track. The plants were to be set out in the center and woe to the youngster who had failed to pulverize his hill. After one plowing the tobacco was hand tended. It was long green and divided into two grades. It was pressed by being placed in large hogsheads and weighted down. On one occasion they were told their tobacco was so eaten up that the worms were sitting on the fence waiting for the leaves to grow but nevertheless in some manner his master hid the defects and received the best price paid in the community. The mistress on a neighboring plantation was a devout Catholic, and had all the children come each Sunday after-noon to study the catechism and repeat the Lord's Prayer. She was not very successful in training them in the Catholic faith as when they grew up most of them were either Baptists or Methodists. Mr. Hume said she did a lot of good in leading them to Christ but he did not learn much of the catechism as he only attended for the treat. After the service they always had candy or a cup of sugar. On the Preston place there was a big strapping negro of eighteen whom the overseer attempted to whip receiving the worst of it. He then went to Mr. Hume's owner and asked for help but was told he would have to seek elsewhere for help. Finally some one was found to assist. Smith was tied to a tree and severely beaten, then they were afraid to untie him, when the overseer finally ventured up and loosened the ropes, Smith kicked him as hard as he could and ran to the Payne estate refusing to return. He was a good helper here where he received kind treatment. A bad overseer was discharged once by Mr. Payne because of his cruelty to Mr. Luke Hume. The corncrib was a tiny affair where a man had to climb out one leg at a time, one morning just as Mr. Hume's father was climbing out with his feed, he was struck over the head with a large club, the next morning he broke the scoop off an iron shovel and fastened the iron handle to his body. This time he swung himself from the door of the crib and seeing the overseer hiding to strik him he threw his bar, which made a wound on the man's head which did not knock him out. As soon as Mr. Payne heard of the disturbance the overseer was discharged and Mr. Mack placed in charge of the slaves. One way of exacting obedience was to threaten to send offenders South to work in the fields. The slaves around Lexington, Kentucky, came out ahead on one occasion. The collector was Shrader. He had the slaves handcuffed to a large leg chain and forced on a flat boat. There were so many that the boat was grounded, so some of the slaves were released to push the boat off. Among the

"blacks" was one who could read and write. Before Shrader could chain them up again, he was seized and chained, taken to below Memphis Tennessee and forced to work in the cotton fields until he was able to get word from Richmond identifying him. In the meantime the educated negro issued freedom papers to his companions. Many of them came back to Lexington, Kentucky where they were employed. Mr. Hume thought the Emancipation Proclamation was the greatest work that Abraham Lincoln ever did. The colored people on his plantation did not learn of it until the following August. Then Mr. Payne and his sons offered to let them live on their ground with conditions similar to our renting system, giving a share of the crop. They remained here until Jan. 1, 1865 when they crossed the Ohio at Madison. They had a cow which had been given them before the Emancipation Proclamation was issued but this was taken away from them. So they came to Ind. homeless, friendless and penniless. Mr. Hume and his aged wife have been married 62 years and resided in the same community for 55 years where they are highly respected by all their neighbors. He could not understand the attitude of his race who preferred to remain in slavery receiving only food and shelter, rather than to be free citizens where they could have the right to develop their individualism.

Virginia Tulley District #2 Fort Wayne, Indiana EX-SLAVE OF ALLEN COUNTY [MRS. HENRIETTA JACKSON] References: A. Ft. Wayne News Sentinel November 21, 1931 B. Personal interview [TR: There are no 'A' and 'B' annotations in the interview.] Mrs. Henrietta Jackson, Fort Wayne resident, is distinguished for two reasons; she is a centennarian and an ex-slave. Residing with her daughter, Mrs. Jackson

is very active and helps her daughter, who operates a restaurant, do some of the lighter work. At the time I called, an August afternoon of over 90 degrees temperature, Mrs. Jackson was busy sweeping the floor. A little, rather stooped, shrunken body, Mrs. Jackson gets around slowly but without the aid of a cane or support of any kind. She wears a long dark cotton dress with a bandana on her head with is now quite gray. Her skin is walnut brown her eyes peering brightly through the wrinkles. She is intelligent, alert, cordial, very much interested in all that goes on about her. Just how old Mrs. Jackson is, she herself doesn't know, but she thinks she is about 105 years old. She looks much younger. Her youngest child is 73 and she had nine, two of whom were twins. Born a slave in Virginia, record of her birth was kept by the master. She cannot remember her father as he was soon sold after Mrs. Jackson's death [TR: birth?]. When still a child she was taken from her mother and sold. She remembers the auction block and that she brought a good price as she was strong and healthy. Her new master, Tom Robinson, treated her well and never beat her. At first she was a plough hand, working in the cotton fields, but then she was taken into the house to be a maid. While there the Civil War broke out. Mrs. Jackson remembers the excitement and the coming and going. Gradually the family lost its wealth, the home was broken up. Everything was destroyed by the armies. Then came freedom for the slaves. But Mrs. Jackson stayed on with the master for awhile. After leaving she went to Alabama where she obtained work in a laundry "ironing white folks' collars and cuffs." Then she got married and in 1917 she came to live with her daughter in Fort Wayne. Her husband, Levy Jackson, has been dead 50 years. Of her children, only two are left. Mrs. Jackson is sometimes very lonesome for her old home in "Alabamy", where her friends lived, but for the most part, she is happy and contented.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE

MRS. LIZZIE JOHNSON 706 North Senate Avenue, Apt. 1

Mrs. Johnson's father, Arthur Locklear, was born in Wilmington, N.C. in 1822. He lived in the South and endured many hardships until 1852. He was very fortunate in having a white man befriend him in many ways. This man taught him to read and write. Many nights after a hard days work, he would lie on the floor in front of the fireplace, trying to study by the light from the blazing wood, so he might improve his reading and writing. He married very young, and as his family increased, he became ambitious for them. Knowing their future would be very dark if they remained South. He then started a movement to come north. There were about twenty-six or twenty-eight men and women, who had the same thoughts about their children, banded together, and in 1852 they started for somewhere, North. The people selected, had to be loyal to the cause of their children's future lives, morally clean, truthful, and hard-working. Some had oxen, some had carts. They pooled all of their scant belongings, and started on their long hard journey. The women and children rode in the ox-carts, the men walked. They would travel a few days, then stop on the roadside to rest. The women would wash their few clothes, cook enough food to last a few days more, then they would start out again. They were six weeks making the trip. Some settled in Madison, Indiana. Two brothers and their families went on to Ohio, and the rest came to Indianapolis. John Scott, one of their number was a hod carrier. He earned $2.50 a day, knowing that would not accumulate fast enough, he was strong and thrifty. After he had worked hard all day, he would spend his evenings putting new bottoms in chairs, and knitting gloves for anyone who wanted that kind of work. In the summer he made a garden, sold his vegetables. He worked very hard, day and night, and was able to save some money. He could not read or write, but he taught his children the value of truthfulness, cleanliness of mind and body, loyalty, and thrift. The father and his sons all

worked together and bought some ground, built a little house where the family lived many years. Before old Mr. Scott died, he had saved enough money to give each son $200.00. His bank was tin cans hidden around in his house. Will Scott, the artist, is a grandson of this John Scott. The thing these early settlers wanted most, was for their children to learn to read and write. So many of them had been caught trying to learn to write, and had had their thumbs mashed, so they would not be able to hold a pencil.

Interviewer's Comment Mrs. Johnson is a very interesting old woman and remembers so well the things her parents told her. She deplores the "loose living," as she calls it of this generation. She is very deliberate, but seems very sure of the story of her early life. Submitted December 9, 1937 Indianapolis, Indiana

Ex-Slave Stories District No. 5 Vanderburgh County Lauana Creel THE STORY OF BETTY JONES 429 Oak Street, Evansville, Ind.

From an Interview with Elizabeth Jones at 429 Oak Street, Evansville, Ind. "Yes Honey, I was a slave, I was born at Henderson, Kentucky and my mother was born there. We belonged to old Mars John Alvis. Our home was on Alvis's Hill and a long plank walk had been built from the bank of the Ohio river to the

Alvis home. We all liked the long plank walk and the big house on top of the hill was a pretty place." Betty Jones said her master was a rich man and had made his money by raising and selling slaves. She only recalls two house servants were mulatoes. All the other slaves were black as they could be. Betty Alvis lived with her parents in a cabin near her master's home on the hill. She recalls no unkind treatment. "Our only sorrow was when a crowd of our slave friends would be sold off, then the mothers, brothers, sisters, and friends always cried a lot and we children would grieve to see the grief of our parents." The mother of Betty was a slave of John Alvis and married a slave of her master. The family lived at the slave quarters and were never parted. "Mother kept us all together until we got set free after the war," declares Betty. Many of the Alvis negroes decided to make their homes at Henderson, Kentucky. "It was a nice town and work was plentiful." Betty Alvis was brought to Evansville by her parents. The climate did not agree with the mother so she went to Princeton, Kentucky to live with her married daughter and died there. Betty Alvis married John R. Jones, a native of Tennessee, a former slave of John Jones, a Tennessee planter. He died twelve years ago. Betty Jones recalls when Evansville was a small town. She remembers when the street cars were mule drawn and people rode on them for pleasure. "When boats came in at Evansville, all the girls used to go down to the bank, wearing pretty ruffled dresses and every body would wave to the boat men and stay down at the river's edge until the boat was out of sight." Betty Jones remembers when the new Court House was started and how glad the men of the city were to erect the nice building. She recalls when the old frame buildings used for church services were razed and new structures were erected in which to worship God. She does not believe in evil spirits, ghosts nor charms as do many former slaves, but she remembers hearing her friends express superstitions concerning black cats. It was also a belief that to build a new kitchen onto your old home was always followed by the death of a member of the immediate family and if a bird flew into a window it had come to bring a call to the far away land and some member of the family would die. Betty Jones was not scared when the recent flood came to within a block of her door. She had lived through a flood while living at Lawrence Station at Marion

County, Indiana. "We was all marooned in our homes for two weeks and all the food we had was brought to our door by boats. White river was flooded then and our home was in the White River Flats." "What God wills must happen to us, and we do not save ourselves by trying to run away. Just as well stay and face it as to try to get away." The old negro woman is cared for by her unmarried daughter since her husband's death. The old woman is lonely and was happy to recieve a caller. She is alone much of the time as her daughter is compelled to do house work to provide for her mother and herself. "Of course I'm a Christian," said the aged negress. "I'm a religious woman and hope to meet my friends in Heaven." "I would like to go back to Henderson, Kentucky once more, for I have not been there for more than twenty years. I'd live to walk the old plank walk again up to Mr. Alvis' home but I'm afraid I'll never get to go. It costs too much." So desire remains with the aged and memories remain to comfort the feeble.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE NATHAN JONESEX-SLAVE 409 Blake Street

Nathan Jones was born in Gibson County, Tennessee in 1858, the son of Caroline Powell, one of Parker Crimm's slaves. Master Crimm was very abusive and cruel to his slaves. He would beat them for any little offense. He took pleasure in taking little children from their mothers and selling them, sending them as far away as possible.

Nathan's stepfather, Willis Jones, was a very strong man, a very good worker, and knew just enough to be resentful of his master's cruel treatment, decided to run away, living in the woods for days. His master sent out searchers for him, who always came in without him. The day of the sale, Willis made his appearance and was the first slave to be put on the block. His new master, a Mr. Jones of Tipton, Tennessee, was very kind to him. He said it was a real pleasure to work for Mr. Jones as he had such a kind heart and respected his slaves. Nathan remembers seeing slaves, both men and women, with their hands and feet staked to the ground, their faces down, giving them no chance to resist the overseers, whipped with cow hides until the blood gushed from their backs. "A very cruel way to treat human beings." Nathan married very young, worked very hard, started buying a small orchard, but was "figgered" out of it, and lost all he had put into it. He then went to Missouri, stayed there until the death of his wife. He then came to Indiana, bringing his six children with him. Forty-five years ago he married the second time; to that union were four children. He is very proud of his ten children and one stepchild. His children have all been very helpful to him until times "got bad" with them, and could barely exist themselves.

Interviewer's Comment Mr. and Mrs. Jones room with a family by the name of James; they have a comfortable, clean room and are content. They are both members of the Free Will Baptist Church; get the old age pension, and "do very well." Submitted December 15, 1937 Indianapolis, Indiana

Albert Strope, Field Worker Federal Writers' Project St. Joseph CountyDistrict #1 Mishawaka, Indiana ADELINE ROSE LENNOXEX-SLAVE 1400 South Sixth Street, Elkhart, Indiana

Adeline Rose Lennox was born of slave parents at Middlesometimes known as ParisTennessee, October 25, 1849. She lived with her parents in slave quarters on the plantation of a Mr. Rose for whom her parents worked. These quarters were log houses, a distance from the master's mansion. At the age of seven years, Adeline was taken from her parents to work at the home of a son of Mr. Rose who had recently been married. She remembers well being taken away, for she said she cried, but her new mistress said she was going to have a new home so she had to go with her. At the age of fourteen years she did the work of a man in the field, driving a team, plowing, harrowing and seeding. "We all thought a great deal of Mr. Rose," said Mrs. Lennox, "for he was good to us." She said that they were well fed, having plenty of corn, peas, beans, and pork to eat, more pork then than now. As Adeline Rose, the subject of this sketch was married to Mr. Steward, after she was given her freedom at the close of the Civil War. At this time she was living with her parents who stayed with Mr. Rose for about five years after the war. To the Steward family was born one son, Johnny. Mr. Steward died early in life, and his widow married a second time, this time [HW: to] one George Lennox whose name she now bears. Johnny married young and died young, leaving her alone in the world with the exception of her daughter-in-law. After her second husband's death, she remained near Middle, Tennessee, until 1924, when she removed to Elkhart to spend the remainder of her life living with her daughter-in-law, who had remarried and is now living at 1400 South Sixth Street, Elkhart, Indiana. In the neighborhood she is known only as "Granny." While I was having this interview, a colored lady passed and this conversation followed:

"Good morning Granny, how are you this morning?" "Only tolerable, thank you," replied Granny. The health of Mrs. Lennox has been failing for the past three years but she gets around quite well for a lady who will be eight-eight years old the twenty-fifth day of this October. She gets an old age pension of about thirteen dollars per month. A peculiar thing about Mrs. Lennox's life is that she says that she never knew that she was a slave until she was set free. Her mistress then told her that she was free and could go back to her father's home which she did rather reluctantly. Mrs. Lennox smokes, enjoys corn bread and boiled potatoes as food, but does not enjoy automobiles as "they are too bumpy and they gather too much air," she says. "I do not eat sweets," she remarks "my one ambition in life is to live so that I may claim Heaven as my home when I die." There is a newspaper picture in the office along with an article published by the Elkhart Truth. This is being sent to Indianapolis today.

Submitted by: Estella R. Dodson District #11 Monroe County Bloomington, Ind. October 4, 1937 INTERVIEW WITH THOMAS LEWIS, COLORED North Summit Street, Bloomington, Ind.

I was born in Spencer County, Kentucky, in 1857. I was born a slave. There was slavery all around on all the adjoining places. I was seven years old when I was set free. My father was killed in the Northern army. My mother, step-father and my mother's four living children came to Indiana when I was twelve years

old. My grandfather was set free and given a little place of about sixteen acres. A gang of white men went to my grandmother's place and ordered the colored people out to work. The colored people had worked before for white men, on shares. When the wheat was all in and the corn laid by, the white farmers would tell the colored people to get out, and would give them nothing. The colored people did not want to work that way, and refused. This was the cause of the raids by white farmers. My mother recognized one of the men in the gang and reported him to the standing soldiers in Louisville. He was caught and made to tell who the others were until they had 360 men. All were fined and none allowed to leave until all the fines were paid. So the rich ones had to pay for the poor ones. Many of them left because all were made responsible if such an event ever occurred again. Our family left because we did not want to work that way. I was hired out to a family for $20 a year. I was sent for. My mother put herself under the protection of the police until we could get away. We came in a wagon from our home to Louisville. I was anxious to see Louisville, and thought it was very wonderful. I wanted to stay there, but we came on across the Ohio River on a ferry boat and stayed all night in New Albany. Next morning the wagon returned home and we came to Bloomington on the train. It took us from 9 o'clock until three in the evening to get here. There were big slabs of wood on the sides of the track to hold the rails together. Strips of iron were bolted to the rails on the inside to brace them apart. There were no wires at the joints of the rails to carry electricity, as we have now, for there was no electricity in those days. I have lived in Bloomington ever since I came here. I met a family named Dorsett after I came here. They came from Jefferson County, Kentucky. Two of their daughters had been sold before the war. After the war, when the black people were free, the daughters heard some way that their people were in Bloomington. It was a happy time when they met their parents. Once when I was a little boy, I was sitting on the fence while my mother plowed to get the field ready to put in wheat. The white man who owned her was plowing too. Some Yankee soldiers on horses came along. One rode up to the fence and when my mother came to the end of the furrow, he said to her, "Lady, could you tell me where Jim Downs' still house is?" My mother started to answer, but the man who owned her told her to move on. The soldiers told him to keep quiet, or they would make him sorry. After he went away, my mother told the soldiers where the house was. The reason her master did not want her to tell where the house was, was that some of his Rebel friends were

hiding there. Spies had reported them to the Yankee soldiers. They went to the house and captured the Rebels. Next soldiers came walking. I had no cap. One soldier asked me why I did not wear a cap. I said I had no cap. The soldier said, "You tell your mistress I said to buy you a cap or I'll come back and kill the whole family." They bought me a cap, the first one I ever had. The soldiers passed for three days and a half. They were getting ready for a battle. The battle was close. We could hear the cannon. After it was over, a white man went to the battle field. He said that for a mile and a half one could walk on dead men and dead horses. My mother wanted to go and see it, but they wouldn't let her, for it was too awful. I don't know what town we were near. The only town I know about had only about four or five houses and a mill. I think the name was Fairfield. That may not be the name, and the town may not be there any more. Once they sent my mother there in the forenoon. She saw a flash, and something hit a big barn. The timbers flew every way, and I suppose killed men and horses that were in the barn. There were Rebels hidden in the barn and in the houses, and a Yankee spy had found out where they were. They bombed the barn and surrounded the town. No one was able to leave. The Yankees came and captured the Rebels. I had a cousin named Jerry. Just a little while before the barn was struck a white man asked Jerry how he would like to be free. Jerry said that he would like it all right. The white men took him into the barn and were going to put him over a barrel and beat him half to death. Just as they were about ready to beat him, the bomb struck the barn and Jerry escaped. The man who owned us said for us to say that we were well enough off, and did not care to be free, just to avoid beatings. There was no such thing as being good to slaves. Many people were better than others, but a slave belonged to his master and there was no way to get out of it. A strong man was hard to make work. He would fight so that the white men trying to hold him would be breathless. Then there was nothing to do but kill him. If a slave resisted, and his master killed him, it was the same as self-defense today. If a cruel master whipped a slave to death, it put the fear into the other slaves. The brother of the man who owned my mother had many black people. He was too mean to live, but he made it. Once he was threshing wheat with a 'ground-hog' threshing machine, run by horse power. He called to a woman slave. She did not hear him because of the noise of the machine, and did not answer. He leaped off the machine to whip her. He caught his foot in some cogs and injured it so that it had to be taken off.

They tell me that today there is a place where there is a high fence. If someone gets near, he can hear the cries of the spirits of black people who were beaten to death. It is kept secret so that people won't find it out. Such places are always fenced to keep them secret. Once a man was out with a friend, hunting. The dog chased something back of a high fence. One man started to go in. The other said, "What are you going to do?" The other one said, "I want to see what the dog chased back in there." His friend told him, "You'd better stay out of there. That place is haunted by spirits of black people who were beaten to death."

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE MRS. SARAH H. LOCKEDAUGHTER [of Wm. A. and Priscilla Taylor]

Mrs. Locke, the daughter of Wm. A. and Priscilla Taylor, was born in Woodford County, Kentucky in 1859. She went over her early days with great interest. Jacob Keephart, her master, was very kind to his slaves, would never sell them to "nigger traders." His family was very large, so they bought and sold their slaves within the families and neighbors. Mrs. Locke's father, brothers, and grandmother belonged to the same master in Henry County, Kentucky. Her mother and the two sisters belonged to another branch of the Keephart family, about seven miles away. Her father came to see her mother on Wednesday and Saturday nights. They would have big dinners on these nights in their cabin.

Her father cradled all the grain for the neighborhood. He was a very high tempered man and would do no work when angry; therefore, every effort was made to keep him in a good humor when the work was heavy. Her mother died when the children were very young. Sarah was given to the Keephart daughter as a wedding present and taken to her new home. She was always treated like the others in the family. After the abolition of slavery, Mr Keephart gave Wm. a horse and rations to last for six months, so the children would not starve. Charles and Lydia French, fellow workers with the Taylors, went to Cincinnatti and in 1867 sent for the Mrs. Locke and her sister, so they could go to school, as there were no schools in Kentucky then. The girls stayed one year with the French family; that is the longest time they ever went to school. After that, they would go to school for three months at different times. Mrs. Locke reads and writes very well. The master worked right along with the slaves, shearing the sheep. The women milk ten or twelve cows and knit a whole sock in one day. They also wove the material for their dresses; it was called "linsey." She remembers one night the slaves were having a dance in one of the cabins, a band of Ku Kluxers came, took all firearms they could find, but no one was hurt, all wondered why, however, it did not take long for them to find out why. Another night when the Kluxers were riding, the slaves recognised the voice of their young master. That was the reason why the Keephart slaves were never molested. Christmas was a jolly time for the Keephart slaves. They would have a whole week to celebrate, eating, dancing, and making merry. "Free born niggers" were not allowed to associate with the slaves, as they were supposed to have no sense, and would contaminate the slaves.

Interviewer's Comment Mrs. Locke is an intelligent old lady, has been a good dressmaker, and served for a great number of the "first families" of Indianapolis.

She has been married twice; her first husband died shortly after their marriage, and she was a widow for twenty-five years before she took her second "venture." She gets the old age pension and is very happy. Submitted December 17, 1937 Indianapolis, Indiana

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE ROBERT MCKINLEYEX-SLAVE 1664 Columbia Avenue, Indianapolis, Indiana

Robert McKinley was born in Stanley County, N.C., in 1849, a slave of Arnold Parker. His master was a very cruel man, but was always kind to him, because he had given him (Bob) as a present to his favorite daughter, Jane Alice, and she would never permit anyone to mistreat Bob. Miss Jane Alice was very fond of little Bob, and taught him to read and write. His master owned a large farm, but Jane Alice would not let little Bob work on the farm. Instead, he helped his master in the blacksmith shop. His master always prepared himself to whip his slaves by drinking a large glass of whiskey to give him strength to beat his slaves.

Robert remembers seeing his master beat his mother until she would fall to the ground, and he was helpless to protect her. He would just have to stand and watch. He has seen slaves tied to trees and beaten until the master could beat no longer; then he would salt and pepper their backs. Once when the Confederate soldiers came to their farm, Robert told them where the liquor was kept and where the stock had been hidden. For this the soldiers gave him a handful of money, but it did him no good for his master took it away from him. The McKinley family, of course, were Parkers and after the Civil war, they took the name of their father who was a slave of John McKinley. A neighbor farmer, Jesse Hayden, was very kind to his slaves, gave them anything they wanted to eat, because he said they had worked hard, and made it possible for him to have all he had, and it was part theirs.

The Parker slaves were not allowed to associate with the Hayden slaves. They were known as the "rich niggers, who could eat meat without stealing it." When the "nigger traders" came to the Parker farm, the old mistress would take meat skins and grease the mouths of the slave children to make it appear she had given them meat to eat.

Interviewer's Comment Mr. McKinley is an "herb doctor" and lives very poorly in a dirty little house; he was very glad to tell of his early life. He thinks people live too fast these days, and don't remember there is a stopping place. Submitted January 10, 1938 Indianapolis, Indiana

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE RICHARD MILLERAN OLD SOLDIER 1109 North West Street

Richard Miller was born January 12, 1843 in Danville, Kentucky. His mother was an English subject, born in Bombay, India and was brought into America by a group of people who did not want to be under the English government. They landed in Canada, came on to Detroit, stayed there a short time, then went to Danville, Kentucky. There she married a slave named Miller. They were the parents of five children. After slavery was abolished, they bought a little farm a few miles from Danville, Kentucky. The mother was very ambitious for her children, and sent them to the country school. One day, when the children came home from school, their mother was gone; they knew not where. It was learned, she was sending her children to school, and that was not wanted. She was taken to Texas, and nothing, was heard from her until 1871. She wrote her brother she was comming to see them, and try to find her children, if any of them were left. The boy, Richard, was in the army. He was so anxious to see his mother, to see what she would look like. The last time he saw her, she was washing clothes at the branch, and was wearing a blue cotton dress. All he could remember about her was her beautiful black hair, and the cotton dress. When he saw her, he didnot recognize her, but she told him of things he could remember that had happened, and that made him think she was his mother.

Richard was told who had taken the mother from the children, went to the man, shot and killed him; nothing was done to him for his deed. He remembers a slave by the name of Brown, in Texas, who was chained hand and feet to a woodpile, oil thrown over him, and the wood, then fire set to the wood, and he was burned to death. After the fire smoldered down, the white women and children took his ashes for souvenirs. When slavery was abolished, a group of them started down to the far south, to buy farms, to try for themselves, got as far as Madison County, Kentucky and were told if they went any farther south, they would be made slaves again, not knowing if that was the truth or not, they stayed there, and worked on the Madison County farms for a very small wage. This separated families, and they never heard from each other ever again. These separations are the cause of so many of the slave race not being able to trace families back for generations, as do the white families. George Band was a very powerful slave, always ready to fight, never losing a fight, always able to defend himself until one night a band of Ku Kluxers came to his house, took his wife, hung her to a tree, hacked her to death with knives. Then went to the house, got George, took him to see what they had done to his wife. He asked them to let him go back to the house to get something to wrap his wife in, thinking he was sincere in his request, they allowed him to go. Instead of getting a wrapping for his wife, he got his Winchester rifle, shot and killed fourteen of the Kluxers. The county was never bothered with the Klan again. However, George left immediately for the North. The first Monday of the month was sale day. The slaves were chained together and sent down in Miss., often separating mothers from children, husbands from wives, never to hear of each other again.

Interviewer's Comment Mr. Miller lives with his family in a very comfortable home. He has only one eye, wears a patch over the bad one.

He does not like to talk of his early life as he said it was such a "nightmare" to him; however he answered all questions very pleasantly. Submitted December 9, 1937 Indianapolis, Indiana

William R. Mays District 4 Johnson County HENRY CLAY MOORMAN BORN IN SLAVERY IN KENTUCKY 427 W. King St., Franklin, Ind.

Henry Clay Moorman has resided in Franklin 34 years, he was born Oct. 1, 1854 in slavery on the Moorman plantation in Breckenridge County, Kentucky. Mr. Moorman relates his own personal experiences as well as those handed down from his mother. He was a boy about 12 years old when freedom was declared. His father's name was Dorah Moorman who was a cooper by trade, and had a wife and seven children. They belonged to James Moorman, who owned about 20 slaves, he was kind to his slaves and never whipped any of them. These slaves loved their master and was as loyal to him as his own family. Mr. Moorman says that when a boy he did small jobs around the plantation such as tobacco planting and going to the mill. One day he was placed upon a horse with a sack of grain containing about two bushels, after the sack of grain was balanced upon the back of the horse he was started to the mill which was a distance of about five miles, when about half the distance of the journey the sack of grain became unbalanced and fell from the horse being too small to lift the sack of grain he could only cry over the misfortune. There he was, powerless to do any thing about it. After about two hours there was a white man riding by and seeing the predicament he was in kindly lifted the sack up on the horse and after ascertaining his master's name bade him to continue to the mill. It was the custom at the mill that each await their turn, and do their own grinding. After the miller had taken his toll, he returned to his master and told

of his experience. Thereafter precautions were taken so he would not again have the same experience. The slave owners had so poisoned the minds of the slaves, they were in constant fear of the soldiers. One day when the slaves were alone at the plantation they sighted the Union soldiers approaching, they all went to the woods and hid in the bushes. The smaller children were covered with leaves. There they remained all night, as the soldiers (about 200 in number) camped all night in the horse lot. These soldiers were very orderly; however, they appropriated for their own use all the food they could find. The slave owners would hide all their silverware and other articles of worth under the mattresses that were in the negro cabins for safe keeping. There were three white children in the master's family. Wickliff, the oldest boy and Bob was the second child in age. The younger child, a girl, was named Sally and was about the same age as the subject of this article. Both children, being babies about the same age, the black mother served as a wet nurse for the white child, sometimes both the black child and the white child were upon the black mammies lap which frequently was the cause of battles between the two babies. Some of the white mistresses acted as midwife for the black mothers. There were two graveyards on the plantation, one for the white folks and one for the blacks. There is no knowledge of any deaths among the white folks during the time he lived on the plantation. One of this black boys' sisters married just before slavery was abolished. He remembers this wedding. In connection with the marriages of the slaves in slavery days, it is recalled that slaves seldom married among themselves on the same plantation but instead the unions were made by some negro boy from some other plantation courting a negro girl on a distant plantation. As was the custom in slavery days the black boy would have to get the consent of three people before he was allowed to enter upon wedlock; first, he would get the consent of the negro girls' mother, then he would get the consent of his own master as well as the black girl's master. This required time and diplomacy. When all had given their consent the marriage would take place usually on Saturday night, when a great time was had with slaves coming from other plantations with a generous supply of fried chicken, hams, cakes and pies a great feast and a good time generally with music and dancing. The new husband had to return to his own master after the wedding but it was understood by all that the new husband could visit his wife every Saturday night and stay until Monday morning. He would return every

Monday to his master and work as usual indefinitely unless by chance one or the other of the two masters would buy the husband or wife, in such event they would live together as man and wife. Unless this purchase did occur it was the rule in slavery days that any children born to the slave wife would be the property of the girl's master. When the required consent could not be had from all parties concerned it sometimes caused friction and instances have occured when attempts at elopement was made causing no end of trouble. This condition was very rare, as in most all cases of this kind the masters were quite willing for this marriage and would encourage the young couple. It is remembered that there were no illegitimate children born on the Moorman plantation. The slaves would have their parties and dances. Slaves would gather from various plantations and these parties would sometimes last all night. It was customary for the slaves to get passes from their masters permitting them to attend, but sometimes passes were not given for reasons. In line with these parties it is remembered that there existed at that time what was known as the Paddle-Rollers, these so called Paddy-Rollers was made up of a bunch of white boys who would sneak up on these defenseless negroes unawares late in the night and demand that all show their passes. Those that could not show passes were whipped, both the negro boys and girls alike. The loyalty of these poor black boys was shown when they would volunteer to take an extra flogging to protect their girl friends. The Paddy-Rollers were a mean bunch of white boys who reviled in this shameful practice. After slavery was abolished, this colored slave family remained on the same plantation for one year. They left the plantation via Cloverport by boat for Evansville, Ind., where they remained until the subject of this sketch removed to Franklin, Ind. in 1903 where he took pastorate with the African Methodist Episcopal Church where he served for 12 years. He is now a retired minister residing at 427 W. King St.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett

1200 Kentucky Avenue FOLKLORE MRS. AMERICA MORGANEX-SLAVE 816 Camp Street

America Morgan was born in a log house, daubed with dirt, in Ballard County, Kentucky, in 1852, the daughter of Manda and Jordon Rudd. She remembers very clearly the happenings of her early life. Her mother, Manda Rudd, was owned by Clark Rudd, and the "devil has sure got him." Her father was owned by Mr. Willingham, who was very kind to his slaves. Jordon became a Rudd, because he was married to Manda on the Rudd plantation. There were six children in the family, and all went well until the death of the mother; Clark Rudd whipped her to death when America was five years old. Six little children were left motherless to face a "frowning world." America was given to her master's daughter, Miss Meda, to wait on her, as her personal property. She lived with her for one year, then was sold for $600.00 to Mr. and Mrs. Utterback stayed with them until the end of the Civil war. The new mistress was not so kind. Miss Meda, who knew her reputation, told her if she abused America, she would come for her, and she would loose the $600.00 she had paid for her. Therefore, America was treated very kindly. Aunt Catherine, who looked after all the children on the plantation, was very unruly, no one could whip her. Once America was sent for two men to come and tie Aunt Catherine. She fought so hard, it was as much as the men could do to tie her. They tied her hands, then hung her to the joist and lashed her with a cow hide. It "was awful to hear her screams." In 1865 her father came and took her into Paduca, Kentucky, "a land of freedom."

When thirteen years old, America did not know A from B, then "glory to God," a Mr. Greeleaf, a white man, from the north, came down to Kentucky and opened a school for Negro children. That was America's first chance to learn. He was very kind and very sympathetic. She went to school for a very short while. Her father was very poor, had nothing at all to give his children. America's mistress would not give her any of her clothes. "All she had in this world, was what she had on her back." Then she was "hired out" for $1.00 a week. The white people for whom she worked were very kind to her and would try to teach her when her work was done. She was given an old fashioned spelling book and a first reader. She was then "taught much and began to know life." She was sent regularly to church and Sunday school. That was when she began to "wake up" to her duty as a free girl. The Rev. D.W. Dupee was her Sunday school teacher, from him she learned much she had never known before. At seventeen years of age, she married and "faced a frowning world right." She had a good husband and ten children, three of whom are living today, one son and two daughters. She remembers one slave, who had been given five hundred lashes on his back, thrown in his cabin to die. He laid on the floor all night, at dawn he came to himself, and there were blood hounds licking his back. When the overseers lashed a slave to death, they would turn the bloodhounds out to smell the blood, so they would know "nigger blood," that would help trace runaway slaves. Aunt Jane Stringer was given five hundred lashes and thrown in her cabin. The next morning when the overseer came, he kicked her and told her to get up, and wanted to know if she was going to sleep there all day. When she did not answer him, he rolled her over and the poor woman was dead, leaving several motherless children. When the slaves were preparing to run away, they would put hot pepper on their feet; this would cause the hounds to be thrown off their trail.

Aunt Margaret ran off, but the hounds traced her to a tree; she stayed up in the tree for two days and would not come down until they promised not to whip her any more, and they kept their promise. Old mistress' mother was sick a long time, and little America had to keep the flies off of her by waving a paper fly brush over her bed. She was so mean, America was afraid to go too near the bed for fear she might try to grab her and shake her. After she died, she haunted America. Anytime she would go into the room, she could hear her knocking on the wall with her cane. Some nights they would hear her walking up and down the stairs for long periods at a time. Aunt Catherine ran off, because "ole missie" haunted her so bad. The old master came back after his death and would ride his favorite horse, old Pomp, all night long, once every week. When the boy would go in to feed the horses, old Pomp would have his ears hanging down, and he would be "just worn out," after his night ride.

Interviewer's Comment America believes firmly in haunts, and said she had lived in several haunted houses since coming up north. Mrs. Morgan lives with her baby boy and his wife. She is rather inteligent, reads and writes, and tries to do all she can to help those who are less fortunate than she. Submitted December 27, 1937 Indianapolis, Indiana

Iris Cook District 4 Floyd County STORY OF GEORGE MORRISON 25 East 5th St., New Albany, Ind.

Observation of the writer (This old negro, known as "Uncle George" by the neighbors, is very particular about propriety. He allows no woman in his house unless accompanied by a man. He says "It jest a'nt the proper thing to do", but he came to a neighbors for a little talk.) "I was bawn in Union County, Kentucky, near Morganfield. My master was Mr. Ray, he made me call him Mr. Ray, wouldent let me call him Master. He said I was his little free negro." When asked if there were many slaves on Mr. Ray's farm, he said, "Yes'm, they was seven cabin of us. I was the oldes' child in our family. Mr. Ray said "He didn't want me in the tobacco", so I stayed at the house and waited on the women folk and went after the cows when I was big enough. I carried my stick over my shoulder for I wus afraid of snakes." "Mr. Ray was always very good to me, he liked to play with me, cause I was so full of tricks an' so mischuvus. He give me a pair of boots with brass toes. I shined them up ever day, til you could see your face in 'em." "There wuz two ladies at the house, the Missus and her daughter, who was old enough to keep company when I was a little boy. They used to have me to drive 'em to church. I'd drive the horses. They'd say, 'George, you come in here to church.' But I always slipped off with the other boys who was standing around outside waitin' for they folks, and played marbles." "Yes, ma'am, the War sho did affect my fambly. My father, he fought for the north. He got shot in his side, but it finally got all right. He saved his money and came north after the war and got a good job. But, I saw them fellows from the south take my Uncle. They put his clothes on him right in the yard and took him with them to fight. And even the white folks, they all cried. But he came back, he wasnt hurt but he wasent happy in his mind like my pappy was." "Yes ma'am, I would rather live in the North. The South's all right but someways I just don't feel down there like I does up here." "No ma'am, I was never married. I don't believe in getting married unless you got plenty of money. So many married folks dont do nuthin but fuss and fight.

Even my father and mother always spatted and I never liked that and so I says to myself what do I want to get married for. I'm happier just living by myself." "Yes Ma'am. I remember when people used to take wagon loads of corn to the market in Louisville, and they would bring back home lots of groceries and things. A colored man told me he had come north to the market in Louisville with his master, and was working hard unloading the corn when a white man walks up to him, shows him some money and asks him if he wanted to be free? He said he stopped right then and went with the man, who hid him in his wagon under the provisions and they crossed the Ohio River right on the ferry. That's the way lots of 'em got across here." "Did I ever hear of any ghosts. Yes ma'am I have. I hear noises and I seed something once that I never could figger out. I was goin't thru the woods one day, and come up sudden in a clear patch of ground. There sat a little boy on a stump, all by his-self, there in the woods. I asks him who he wuz & wuz he lost, and he never answered me. Jest sat there, lookin at me. All of a sudden he ups and runs, and I took out after him. He run behind a big tree, and when I got up to where I last seed him, he wuz gone. And there sits a great big brown man twice as big as me, on another stump. He never seys a word, jest looks at me. And then I got away from there, yes ma'am I really did." "A man I knew saw a ghost once and he hit at it. He always said he wasn't afraid of no ghost, but that ghost hit him, and hit him so hard it knocked his face to one side and the last time I saw him it was still that way. No ma'am, I don't really believe in ghosts, but you know how it is, I lives by myself and I don't like to talk about them for you never can tell what they might do. "Lady you ought to hear me rattle bones, when I was young. I caint do it much now for my wrists are too stiff. When they played Turkey in the Straw how we all used to dance and cut up. We'ed cut the pigeon wing, and buck the wind [HW: wing?], and all. But I got rewmaytism in my feet now and ant much good any more, but I sure has done lots of things and had lots of fun in my time."

Federal Writers' Project of the W.P.A. District #6 Marion County

Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE JOSEPH MOSLEY, EX-SLAVE 2637 Boulevard Place [TR: Also reported as Moseley in text of interview.]

Joseph Mosley, one of twelve children, was born March 15, 1853, fourteen miles from Hopkinsville, Kentucky. His master, Tim Mosley, was a slave trader. He was supposed to have bought and sold 10,000 slaves. He would go from one state to another buying slaves, bringing in as many as 75 or 80 slaves at one time. The slaves would be handcuffed to a chain, each chain would link 16 slaves. The slaves would walk from Virginia to Kentucky, and some from Mississippi to Virginia. In front of the chained slaves would be an overseer on horseback with a gun and dogs. In back of the chained slaves would be another overseer on horseback with a gun and dogs. They would see that no slave escaped. Joseph's father was the shoemaker for all the farm hands and all adult workers. He would start in September making shoes for the year. First the shoes for the folks in the house, then the workers. No slave child ever wore shoes, summer or winter. The father, mother, and all the children were slaves in the same family, but not in the same house. Some with the daughters, some with the sons, and so on. No one brother or sister would be allowed to visit with the others. After the death of Tim Moseley, little Joseph was given to a daughter. He was seven years old; he had to pick up chips, tend the cows, and do small jobs around the house; he wore no clothing except a shirt. Little Joseph did not see his mother after he was taken to the home of the daughter until he was set free at the age of 13.

The master was very unkind to the slaves; they sometimes would have nothing to eat, and would eat from the garbage. On Christmas morning Joseph was told he could go see his mother; he did not know he was free, and couldn't understand why he was given the first suit of clothes he had ever owned, and a pair of shoes. He dressed in his new finery and was started out on his six mile journey to his mother. He was so proud of his new shoes; after he had gotten out of sight, he stopped and took his shoes off as he did not want them dirty before his mother had seen them, and walked the rest of the way in his bare feet. After their freedom, the family came to Indiana. The mother died here, in Indianapolis, at the age of 105.

Interviewer's Comment Mr. Moseley, who has been in Indianapolis for 35 years, has been paralyzed for the last four years. He and a daughter room with a Mrs. Turner. He has a very nice clean room; a very pleasant old man was very glad to talk of his past life. He gets a pension of $18.00 a month, and said it was not easy to get along on that little amount, and wondered if the government was ever going to increase his pension. Submitted December 1, 1937 Indianapolis, Indiana

Ex-Slave Stories District #5 Vanderburgh County Lauana Creel MEMORIES OF SLAVERY AND THE LIFE STORY OF AMY ELIZABETH PATTERSON

The slave mart, separation from a dearly beloved mother and little sisters are among the earliest memories recalled by Amy Elizabeth Patterson, a resident of Evansville, Indiana. Amy Elizabeth, now known as "Grandmother Patterson" resides with her daughter Lula B. Morton at 512 Linwood Avenue near Cherry Street. Her birth occurred July 12, 1850 at Cadiz, Trigg County, Kentucky. Her mother was Louisa Street, slave of John Street, a merchant of Cadez. [TR: likely Cadiz] "John Street was never unkind to his slaves" is the testimony of Grandmother Patterson, as she recalls and relates stories of the long ago. "Our sorrow began when slave traders, came to Cadiz and bought such slaves as he took a fancy to and separated us from our families!" John Street ran a sort of agency where he collected slaves and yearly sold them to dealers in human flesh. Those he did not sell he hired out to other families. Some were hired or indentured to farmers, some to stock raisers, some to merchants and some to captains of boats and the hire of all these slaves went into the coffers of John Street, yearly increasing his wealth. Louisa Street, mother of Amy Elizabeth Patterson, was house maid at the Street home and her first born daughter was fair with gold brown hair and amber eyes. Mr. and Mrs. Street always promised Louisa they would never sell her as they did not want to part with the child, so Louisa was given a small cabin near the master's house. The mistress had a child near the age of the little mulatto and Louisa was wet nurse for both children as well as maid to Mrs. Street. Two years after the birth of Amy Elizabeth, Louisa became mother of twin daughters, Fannie and Martha Street, then John Street decided to sell all his slaves as he contemplated moving into another territory. The slaves were auctioned to the highest bidder and Louisa and the twins were bought by a man living near Cadiz but Mr. Street refused to sell Amy Elizabeth. She showed promise of growing into an excellent house-maid and seamstress and was already a splendid playmate and nurse to the little Street boy and girl. So Louisa lost her child but such grief was shown by both mother and child that the mother was unable to perform her tasks and the child cried continually. Then Mr. Street consented to sell the little girl to the mother's new master.

Louisa Street became mother of seventeen children. Three were almost white. Amy Elizabeth was the daughter of John Street and half sister of his children by his lawful wife. Mrs. Street knew the facts and respected Louisa and her child and, says grandmother Patterson, "That was the greatest crime ever visited on the United States. It was worse than the cruelty of the overseers, worse than hunger, for many slaves were well fed and well cared for; but when a father can sell his own child, humiliate his own daughter by auctioning her on the slave block, what good could be expected where such practices were allowed?" Grandmother Patterson remembers superstitions of slavery days and how many slaves were afraid of ghosts and evil spirits but she never believed in supernatural appearances until three years ago when she received a message, through a medium, from the spirit land; now she is a firm believer, not in ghosts and evil visitations, but in true communication with the departed ones who still love and long to protect those who remain on earth. Several years ago a young grandson of the old woman was drowned. The little boy was Stokes Morton, a very popular child rating high averages in school studies and beloved by his teachers and friends. The mother, Lulu B. Morton and the grandmother both gave up to grief, in fact they both have declined in health and were unable to carry on their regular duties. Grandmother Patterson began suffering from a dental ailment and was compelled to visit a dental surgeon. The dental surgeon suggested that she visit a medium and seek some comforting message from the child. She at once visited a medium and received a message. "Stokes answered me. In fact he was waiting to communicate with us. He said 'Grandmother! you and mother must stop staying at the cemetary and grieving for me. Send the flowers to your sick friends and put in more time with the other children. I am happy here, I am in a beautiful field, The sky is blue and the field is full of beautiful white lambs that play with me.'" The message comforted the aged woman. She began occupying her time with other members of the family and again began to visit with her neighbors. She felt a call two years later and again consulted the medium. That time she received a message from the child, his father and a little girl that had died in infancy. Grandmother Patterson said she would not recall the ones who had gone on to the land of promise. She is a christian and a believer in the Word of God.

Grandmother Patterson, in spite of her 87 years of life (fifteen of which were passed in slavery) is useful in her daughter's home. Her children and grand children are fond of her as indeed they well may be. She is a refined woman, gracious to every person she encounters. She is hoping for better opportunities for her race. She admonishes the younger relatives to live in the fear and love of the Lord that no evil days overtake them. "Yes, slavery was a curse to this nation" she declares, "A curse which still shows itself in hundreds of homes where mulatto faces are evidence of a heinous sin and proof that there has been a time when American fathers sold their children at the slave marts of America." She is glad the curse has been erased even if by the bloodshed of heroes.

G. Monroe Dist. 4 Jefferson County SLAVE STORY MRS. PRESTON'S STORY

Mrs. Preston is an old lady, 83 years old, very charming and hospitable She lives on North Elm Street, Madison, Indiana. Her first recollections of slavery were of sleeping on the foot of her mistress' bed, where she could get up during the night to "feed" the fire with chips she had gathered before dark or to get a drink or anything else her mistress might want in the night. Her 'Marse Brown', resided in Frankfort having taken his best horses and hogs, and leaving his family in the care of an overseer on a farm. He was afraid the Union soldiers would kill him, but thought his wife would be safe. This opinion proved to be true. The overseer called the slaves to work at four o'clock, and they worked until six in the evening. When Mrs. Preston was a little older part of her work was to drive about a dozen cows to and from the stable. Many a time she warmed her bare feet in the cattle bedding. She said they did not always go barefooted but their shoes were old or their feet wrapped in rags.

Her next promotion was to work in the fields hauling shocks of corn on a balky mule which was subject to bucking and throwing its rider over its head. She was aided by a little boy on another mule. There were men to tie the shocks and place them on the mule. She remembered seeing Union and Confederate soldiers shooting across a river near her home. Her uncle fought two years, and returned safely at the end of the war. She did not feel that her Master and Mistress had mistreated their slaves. At the close of the war, her father was given a house, land, team and enough to start farming for himself. Several years later the Ku Klux Klan gave them a ten days notice to leave, one of the masked band interceded for them by pointing out that they were quiet and peacable, and a man with a crop and ten children couldn't possibly leave on so short a notice so the time was extended another ten days, when they took what the Klan paid them and came north. They remained in the north until they had to buy their groceries "a little piece of this and a little piece of that, like they do now", when her father returned to Kentucky. Mrs. Preston remained in Indiana. Her father was burned out, the family escaping to the woods in their night clothes, later befriended by a white neighbor. Now they appealed to their former owner who built them a new house, provided necessities and guards for a few weeks until they were safe from the Ku Klux Klan. Mrs. Preston said she was the mother of ten children, but now lives alone since the death of her husband three years ago. Her white neighbors say her house is so clean, one could almost eat off the floor.

Federal Writers' Project of the W.P.A. District #6 Marion County Harry Jackson WILLIAM M. QUINN (EX-SLAVE) 431 Bright Street, Indianapolis, Ind.

William M. Quinn, 431 Bright street, was a slave up to ten years of age "when the soldiers come back home, and the war was over, and we wasn't slaves anymore". Mr. Quinn was born in Hardin County, Kentucky, on a farm belonging to Steve Stone. He and a brother and his mother were slaves of "Old Master Stone", but his father was owned by another man, Mr. Quinn, who had an adjoining farm. When they were all freed, they took the surname of Quinn. Mr. Quinn said that they were what was called "gift slaves". They were never to be sold from the Stone farm and were given to Stone's daughter as a gift with that understanding. He said that his "Old master paid him and his brother ten cents a day for cutting down corn and shucking it." It was very unusual for a slave to receive any money whatsoever for working. He said that his master had a son about his age, and the son and he and his brother worked around the farm together, and "Master Stone" gave all three of them ten cents a day when they worked. Sometimes they wouldn't, they would play instead. And whenever "Master Stone" would catch them playing when they ought to have been at work, he would whip them"and that meant his own boy would get a licking too." "Old Master Stone was a good man to all us colored folks, we loved him. He wasn't one of those mean devils that was always beating up his slaves like some of the rest of them." He had a colored overseer and one day this overseer ran off and hid for two days "cause he whipped one of old Mas' Stone's slaves and he heard that Mas' Stone was mad and he didn't like it." "We didn't know that we were slaves, hardly. Well, my brother and I didn't know anyhow 'cause we were too young to know, but we knew that we had been when we got older." "After emancipation we stayed at the Stone family for some time, 'cause they were good to us and we had no place to go." Mr. Quinn meant by emancipation that his master freed his slaves, and, as he said, "emancipated them a year before Lincoln did." Mr. Quinn said that his father was not freed when his mother and he and his brother were freed, because his father's master "didn't think the North would win the war." Stone's slaves fared well and ate good food and "his own children didn't treat us like we were slaves." He said some of the slaves on surrounding plantations and farms had it "awful hard and bad." Some times slaves would

run away during the night, and he said that "we would give them something to eat." He said his mother did the cooking for the Stone family and that she was good to runaway slaves. Submitted September 9, 1937 Indianapolis, Indiana

Federal Writers' Project of the W.P.A. District #6 Marion County Harry Jackson EX SLAVE STORY MRS. CANDUS RICHARDSON [HW: Personal Interview]

Mrs. Candus Richardson, of 2710 Boulevard Place, was 18 years of age when the Civil War was over. She was borned a slave on Jim Scott's plantation on the "Homer Chitter river" in Franklin county, Mississippi. Scott was the heir of "Old Jake Scott". "Old Jim Scott" had about fifty slaves, who raised crops, cotton, tobacco, and hogs. Candus cooked for Scott and his wife, Miss Elizabeth. They were both cruel, according to Mrs. Richardson. She said that at one time her Master struck her over the head with the butt end of a cowhide, that made a hole in her head, the scar of which she still carries. He struck her down because he caught her giving a hungry slave something to eat at the back door of the "big house". The "big house" was Scott's house. Scott beat her husband a lot of times because he caught him praying. But "beatings didn't stop my husband from praying. He just kept on praying. He'd steal off to the woods and pray, but he prayed so loud that anybody close around could hear, 'cause he had such a loud voice. I prayed too, but I always prayed to myself." One time, Jim Scott beat her husband so unmerciful for praying that his shirt was as red from blood stain "as if you'd paint it with, a brush". Her husband was very religious, and she claimed that it was his prayers and "a whole lot of other slaves' that cause you young folks to be free today".

They didn't have any Bible on the Scott plantation she said, for it meant a beating or "a killing if you'd be caught with one". But there were a lot of good slaves and they knew how to pray and some of the white folks loved to hear than pray too, "'cause there was no put-on about it. That's why we folks know how to sing and pray, 'cause we have gone through so much, but the Lord is with us, the Lord's with us, he is". Mrs. Richardson said that the slaves, that worked in the Master's house, ate the same food that the master and his family ate, but those out on the plantation didn't fare so well; they ate fat meats and parts of the hog that the folks at the "big house" didn't eat. All the slaves had to call Scott and his wife "Master and Miss Elizabeth", or they would get punished if they didn't. Whenever the slaves would leave the plantation, they ware supposed to have a permit from Scott, and if they were caught out by the "padyrollers", they would whip them if they did not have a note from their master. When the slaves went to church, they went to a Baptist church that the Scotts belonged to and sat in the rear of the church. The sermon was never preached to the slaves. "They never preached the Lord to us," Mrs. Richardson said, "They would just tell us to not steal, don't steal from your master". A week's ration of food was given each slave, but if he ate it up before the week, he had to eat salt pork until the next rations. He couldn't eat much of it, because it was too salty to eat any quanity of it. "We had to make our own clothes out of a cloth like you use, called canvass". "We walked to church with our shoes on our arms to keep from wearing them out". They walked six miles to reach the church, and had to wade across a stream of water. The women were carried across on the men's backs. They did all of this to hear the minister tell them "don't steal from your Master". They didn't have an overseer to whip the slaves on the Scott plantation, Scott did the whipping himself. Mrs. Richardson said he knocked her down once just before she gave birth to a daughter, all because she didn't pick cotton as fast as he thought she should have. Her husband went to the war to be "what you call a valet for Master Jim's son, Sam". After the war, he "came to me and my daughter". "Then in July, we could tell by the crops and other things grown, old Master Jim told us everyone we was free, and that was almost a year after the other slaves on the other plantations around were freed". She said Scott, in freeing (?) then said that "he didn't have to give us any thing to eat and that he didn't have to give us a place to stay, but we could stay and work for him and he would pay us. But we left

that night and walked for miles through the rain to my husban's brother and then told them that they all were free. Then we all came up to Kentucky in a wagon and lived there. Then I came up North when my husband died". Mrs. Richardson says that she is "so happy to know that I have lived to see the day when you young people can serve God without slipping around to serve him like we old folks had to do". "You see that pencil that you have In your hand there, why, that would cost me my life 'if old Mas' Jim would see me with a pencil in my hand. But I lived to see both him and Miss Elizabeth die a hard death. They both hated to die, although they belonged to church. Thank God for his mercy! Thank God!" "My mother prayed for me and I am praying for you young folks". Mrs. Richardson, despite her 90 years of age, can walk a distance of a mile and a half to her church. Submitted August 31, 1937 Indianapolis, Indiana

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE JOE ROBINSONEX-SLAVE 1132 Cornell Avenue

Joe Robinson was born in Mason County, Kentucky in 1854. His master, Gus Hargill, was very kind to him and all his slaves. He owned a large farm and raised every kind of vegetation. He always gave his slaves plenty to eat. They never had to steal food. He said his slaves had worked hard to permit him to have plenty, therefore they should have their share.

Joe, his mother, a brother, and a sister were all on the same plantation. They were never sold, lived with the same master until they were set free. Joe's father was owned by Rube Black, who was very cruel to his slaves, beat them severely for the least offense. One day he tried to beat Joe's father, who was a large strong man; he resisted his master and tried to kill him. After that he never tried to whip him again. However, at the first opportunity, Rube sold him. The Robinson family learned the father had been sold to someone down in Louisiana. They never heard from, or of him, again.

Interviewer's Comment Mr. Robinson lives with his wife; he receives a pension, which he said was barely enough for them to live on, and hoped it would be increased. He attends one of the W.P.A. classes, trying to learn to read and write. They have two children who live in Chicago. Submitted January 24, 1938 Indianapolis, Indiana

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE MRS. ROSALINE ROGERSEX-SLAVE110 YEARS OLD 910 North Capitol Avenue, Indianapolis, Indiana

Mrs. Rogers was born in South Carolina, in 1827, a slave of Dr. Rice Rogers, "Mas. Rogers," we called him, was the youngest son of a family of eleven children. He was so very mean. Mrs. Rogers was sold and taken to Tennessee at the age of eleven for $900.00 to a man by the name of Carter. Soon after her arrival at the Carter plantation, she was resold to a man by the name of Belby Moore with whom she lived until the beginning of the Civil war. Men and women were herded into a single cabin, no matter how many there were. She remembers a time when there were twenty slaves in a small cabin. There were holes between the logs of the cabin, large enough for dogs and cats to crawl through. The only means of heat, being a wood fireplace, which, of course, was used for cooking their food. The slaves' food was corn cakes, side pork, and beans; seldom any sweets except molasses. The slaves were given a pair of shoes at Christmas time and if they were worn out before summer, they were forced to go barefoot. Her second master would not buy shoes for his slaves. When they had to plow, their feet would crack and bleed from walking on the hard clods, and if one complained, they would be whipped; therefore, very few complaints were made. The slaves were allowed to go to their master's church, and allowed to sit in the seven back benches; should those benches be filled, they were not allowed to sit in any other benches. The wealthy slave owner never allowed his slaves to pay any attention to the poor "white folks," as he knew they had been free all their lives and should be slave owners themselves. The poor whites were hired by those who didnot believe in slavery, or could not afford slaves. At the beginning of the Civil war, I had a family of fourteen children. At the close of the war, I was given my choice of staying on the same plantation, working on shares, or taking my family away, letting them out for their food and clothes. I decided to stay on that way; I could have my children with me. They were not allowed to go to school, they were taught only to work.

Slave mothers were allowed to stay in bed only two or three days after childbirth; then were forced to go into the fields to work, as if nothing had happened. The saddest moment of my life was when I was sold away from my family. I often wonder what happened to them, I haven't seen or heard from them since. I only hope God was as good to them as He has been to me. "I am 110 years old; my birth is recorded in the slave book. I have good health, fairly good eyesight, and a good memory, all of which I say is because of my love for God."

Interviewer's Comment Mrs. Rogers is certainly a very old woman, very pleasant, and seems very fond of her granddaughters, with whom she lives. Submitted December 29, 1937 Indianapolis, Indiana

Federal writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue FOLKLORE MRS. PARTHENA ROLLINS 848 Camp Street (Rear)

Mrs. Parthena Rollins was born in Scott County, Kentucky, in 1853, a slave of Ed Duvalle, who was always very kind to all of his slaves, never whipping any of the adults, but often whipped the children to correct them, never beating them. They all had to work, but never overwork, and always had plenty to eat.

She remembers so many slaves, who were not as fortunate as they were. Once when the "nigger traders" came through, there was a girl, the mother of a young baby; the traders wanted the girl, but would not buy her because she had the child. Her owner took her away, took the baby from her, and beat it to death right before the mother's eyes, then brought the girl back to the sale without the baby, and she was bought immediately. Her new master was so pleased to get such a strong girl who could work so well and so fast. The thoughts of the cruel way of putting her baby to death preyed on her mind to such an extent, she developed epilepsy. This angered her new master, and he sent her back to her old master, and forced him to refund the money he had paid for her. Another slave had displeased his master for some reason, he was taken to the barn and killed, and was buried right in the barn. No one knew of this until they were set free, as the slaves who knew about it were afraid to tell for fear of the same fate befalling on them. Parthena also remembers slaves being beaten until their backs were blistered. The overseers would then open the blisters and sprinkle salt and pepper in the open blisters, so their backs would smart and hurt all the more. Many times, slaves would be beaten to death, thrown into sink holes, and left for the buzzards to swarm and feast on their bodies. So many of the slaves she knew were half fed and half clothed, and treated so cruelly, that it "would make your hair stand on ends."

Interviewer's Comment Mrs. Rollins is in poor health all broken up with "rheumatiz." She lives with a daughter and grandson, and said she could hardly talk of the happenings of the early days, because of the awful things her folks had to go through

Submitted December 21, 1937 Anatolia, Indiana

Ex-Slave Stories District #5 Vanderburgh County Lauana Creel TOLD BY JOHN RUDD, AN EX-SLAVE

"Yes, I was a slave," said John Rudd, "And I'll say this to the whole world, Slavery was the worst curse ever visited on the people of the United States." John Rudd is a negro, dark and swarthy as to complexion but his nose is straight and aqualine, for his mother-was half Indian. The memory of his mother, Liza Rudd, is sacred to John Rudd today and her many disadvantages are still a source of grief to the old man of 83 years. John Rudd was born on Christmas day 1854 in the home of Benjamin Simms, at Springfield, Kentucky. The mother of the young child was house maid for mistress Simms and Uncle John remembers that mother and child received only the kindliest consideration from all members of the Simms family. While John was yet a small boy Benjamin Simms died and the Simms slaves were auctioned to the highest bidders. "If'n you wants to know what unhappiness means," said Uncle John Rudd, "Jess'n you stand on the Slave Block and hear the Auctioneer's voice selling you away from the folks you love." Uncle John explained how mothers and fathers were often separated from their dearly loved children, at the auction block, but John and his younger brother Thomas were fortunate and were bought by the same master along with Liza Rudd, their mother. An elder brother, Henry, was separated from his mother and brothers and became the property of George Snyder and was thereafter known as Henry Snyder. When Liza Rudd and her two little sons left the slave block they were the property of Henry Moore who lived a few miles away from Springfield. Uncle John declares that unhappiness met them at the threshold of the Moore's estate.

Liza was given the position of cook, housemaid and plough-hand while her little boys were made to hoe, carry wood and care for the small children of the Moore family. John had only been at the Moore home a few months when he witnessed several slaves being badly beaten. Henry Moore kept a white overseer and several white men were employed to whip slaves. A large barrel stood near the slave quarters and the little boy discovered that the barrel was a whipping post. The slaves would be strapped across the side of the barrel and two strong men would wield the "cat of nine tails" until blood flowed from gashed flesh, and the cries and prayers of the unfortunate culprits availed them nothing until the strength of the floggers became exhausted. One day, when several Negroes had just recovered from an unusual amount of chastisement, the little Negro, John Rudd, was playing in the front yard of the Moore's house when he heard a soft voice calling him. He knew the voice belonged to Shell Moore, one of his best friends at the Moore estate. Shell had been among those severely beaten and little John had been grieving over his misfortunes. "Shell had been in the habbit of whittling out whistles for me and pettin' of me," said the now aged negro. "I went to see what he wanted wif me and he said 'Goodby Johnnie, you'll never see Shellie alive after today.'" Shell made his way toward the cornfield but the little Negro boy, watching him go, did not realize what situation confronted him. That night the master announced that Shell had run away again and the slaves were started searching fields and woods but Shell's body was found three days later by Rhoder McQuirk, dangling from a rafter of Moore's corn crib where the unhappy Negro had hanged himself with a leather halter. Shell was a splendid worker and was well worth a thousand dollars. If he had been fairly treated he would have been happy and glad to repay kindness by toil. "Mars Henry would have been better to all of us, only Mistress Jane was always rilin' him up," declared John Rudd as he sat in his rocking chair under a shade tree. "Jane Moore, was the daughter of Old Thomas Rakin, one of the meanest men, where slaves were concerned, and she had learnt the slave drivin' business from her daddy." Uncle John related a story concerning his mother as follows: "Mama had been workin' in the cornfield all day 'till time to cook supper. She was jes' standin' in the smoke house that was built back of the big kitchen when Mistress walks in. She had a long whip hid under her apron and began whippin Mama across the

shoulders, 'thout tellin' her why. Mama wheeled around from whar she was slicin' ham and started runnin' after old Missus Jane. Ole Missus run so fas' Mama couldn't catch up wif her so she throwed the butcher knife and stuck it in the wall up to the hilt." "I was scared. I was fraid when Marse Henry come in I believed he would have Mama whipped to death." "Whar Jane?" said Mars Henry. "She up stairs with the door locked," said Mama. Then she tole old Mars Henry the truth about how mistress Jane whip her and show him the marks of the whip. She showed him the butcher knife stickin' in the wall. "Get yer clothes together," said Marse Henry. John then had to be parted from his mother. Henry Rudd [TR: 'Moore' written above in brackets.] believed that the Negroes were going to be set free. War had been declared and his desire was to send Liza far into the southern states where the price of a good negro was higher than in Kentucky. When he reached Louisville he was offered a good price for her service and hired her out to cook at a hotel. John grieved over the loss of his mother but afterwards learned she had been well treated at Louisville. John Rudd continued to work for Henry Moore until the Civil War ended. Then Henry Snyder came to the Moore home and demanded his brothers to be given into his charge. Henry Snyder had enlisted in the Federal Army and had fought throughout the war. He had entered or leased seven acres of good land seven miles below Owensboro, Kentucky, and on those good acres of Davies County farm land the mother and her three sons were reunited. John Rudd had never seen a river until he made the trip to Owensboro with his brother Henry. The trip was made on the big Gray Eagle and Uncle John declares "I was sure thrilled to get that boat ride." He relates many incidents of run-away Negroes. Remembers his fear of the Ku Klucks, and remembers seeing seven ex-slaves hanging from one tree near the top of Grimes-Hill, just after the close of the war. When John grew to young manhood he worked on farms in Davis County near Owensboro for several years, then procured the job of portering for John Sporree, a hotel keeper at Owensboro, and in this position John worked for fifteen years. While at Owensboro he met the trains and boats. He recalls the boats; Morning Star, and Guiding Star; both excursion boats that carried gay men and women on pleasure trips up and down the Ohio river.

Uncle John married Teena Queen his beloved first wife, at Owensboro. To this union was born one son but he has not been to see his father nor has he heard from him for thirty years, and his father believes him to have died. The second wife was Minnie Dixon who still lives with Uncle John at Evansville. When asked what his political ideas were, Uncle John said his politics is his love for his government. He draws an old age compensation of 14 dollars a month. Uncle John had some trouble proving his age but met the situation by having a friend write to the Catholic Church authorities at Springfield. Mrs. Simms had taken the position of God Mother to the baby and his birth and christening had been recorded in the church records. He is a devout Catholic and believes that religion and freedom are the two richest blessings ever given to mankind. Uncle John worked as janitor at the Boehne Tuberculosis Hospital for eight years. While working there he received a fall which crippled him. He walks by the aid of a cane but is able to visit with his friends and do a small amount of work in his home.

Federal Writers' Project of the W.P.A. District #6 Marion County Anna Pritchett 1200 Kentucky Avenue, Indianapolis, Indiana FOLKLORE AMANDA ELIZABETH SAMUELS 1721 Park Avenue

Lizzie was a child in the home of grandma and grandpa McMurry. They were farmers in Robinson County, Tennessee.

Her mother, a slave hand, worked on the farm until her young master, Robert McMurry was married. She was then sold to Rev. Carter Plaster and taken to Logan County, Kentucky. The child, Lizzie was given to young Robert. She lived in the house to help the young mistress who was not so kind to her. Lizzie was forced to eat chicken heads, fish heads, pig tails, and parsnips. The child disliked this very much, and was very unhappy with her young mistress, because in Robert's father's home all slave children were treated just like his own children. They had plenty of good substantial food, and were protected in every way. The old master felt they were the hands of the next generation and if they were strong and healthy, they would bring in a larger amount of money when sold. Lizzie's hardships did not last long as they were set free soon after young Robert's marriage. He took her in a wagon to Keysburg, Kentucky to be with her mother. Lizzie learned this song from the soldiers.
Old Saul Crawford is dead, And the last word is said. They were fond of looking back Till they heard the bushes crack And sent them to their happy home In Cannan. Some wears worsted Some wears lawn What they gonna do When that's all gone.

Interviewer's Comment Mrs. Samuels is an amusing little woman, she must be about 80 years old, but holds to the age of 60. Had she given her right age, the people for whom she works would have helped her to get her pension. They are amused, yet provoked because Lizzie wants to be younger than she really is. Submitted December 1, 1937 Indianapolis, Indiana

G. Monroe Dist. 4 Jefferson County SLAVE STORY MR. JACK SIMMS' STORY

Personal Interview Mr. Simms was born and raised on Mill Creek Kentucky, and now lives in Madison Indiana on Poplar Street diagonally North West of the hospital. He was so young he did no remember very much about how the slaves were treated, but seemed to regret very much that he had been denied the privilege of an education. Mr. Simms remembers seeing the lines of soldiers on the Campbellsburg road, but referred to the war as the "Revolution War". This was a very interesting old man, when we first called, his daughter invited us into the house, but her father wanted to talk outside where he "spit better". When his daughter conveyed this information Mr. Simms' immediately decided that we could come in as we "wouldn't be there long anyhow". After we gained entrance, the daughter remarked that her father was very young at the time of the war, whereupon he answered very testily "If you are going to tell it, go ahead. Or am I going to tell it?"

Beulah Van Meter District 4 Clark County BILLY SLAUGHTER 1123 Watt St. Jeffersonville

Billy Slaughter was born Sept. 15, 1858, on the Lincoln Farm near Hodgenville, Ky. The Slaughters who now live between the Dixie Highway and Hodgenville on the right of the road driving toward Hodgenville about four miles off the state highway are the descendants of the old slave's master. This old slave was sold once and was given away once before he was given his freedom. The spring on the Lincoln Farm that falls from a cliff was a place associated with Indian cruelty. It was here in the pool of water below the cliff that the Indians would throw babies of the settlers. If the little children could swim or the settlers could rescue them they escaped, otherwise they were drowned. The Indians would gather around the scene of the tragedy and rejoice in their fashion. The old slave when he was a baby was thrown in this pool but was rescued by white people. He remembers having seen several Indians but not many. The most interesting subject that Billy Slaughter discussed was the Civil War. This was ordinarily believed to be fought over slavery, but it really was not, according to his interpretation, which is unusual for an old slave to state. The real reason was that the South withdrew from the Union and elected Jefferson Davis President of the Confederacy. In his own dialect he narrated these events accurately. The southerners or Democrats were called "Rebels" and "Secess" and the Republicans were called "Abolitionists." Another point of interest was John Brown and Harpers Ferry. When Harper's Ferry was fired upon, that was firing upon the United States. It was here and through John Brown's Raid that war was virtually declared. The old Negro explained that Brown was an Abolitionist, and was captured here and later killed. While the old slave had the utmost respect for the Federal Government he regarded John Brown as a martyr for the cause of freedom and included him among the heroes he worshipped. Among his prized possessions is an old book written about John Brown's Raid. The old slave's real hero was Abraham Lincoln. He plans another pilgrimage to the Lincoln Farm to look again at the cabin in which his Emancipator was born. He asked me if I read history very much. I assured him that I read it to some extent. After that he asked me if I recalled reading about Lincoln during the Civil War walking the White House floor one night and a Negro named Douglas remained in his presence. In the beginning of the War the Negroes

who enlisted in the Union Army were given freedom, also the wives, and the children who were not married. Another problem that was facing the North at this time was that the men who were taken from the farm and factory to the army could not be replaced by the slaves and production continued in the North as was being done in the south. Not all Negroes who wanted to join the Union forces were able to do so because of the strict watchfulness of their masters. The slaves were made to fight in the southern army whether they wanted to or not. This lessened the number of free Negroes in the Northern army. As a result Lincoln decided to free all Negroes. That was the decision he made the night he walked the White House floor. This was the old darkey's story of the conditions that brought about the Emancipation Proclamation. Freeing the Negroes was brought about during the Civil War but it was not the reason that the war was fought, was the unusual opinion of this Negro. "Uncle Billy's" father joined the Union army at the Taylor Barracks, near Louisville, Ky., which was the Camp Taylor during the World War. Uncle Billy's father and mother and their children who were not married were given freedom. The old slave has kept the papers that were drawn up for this act. The old darkey explained that the Negro soldiers never fought in any decisive battles. There must always be someone to clean and polish the harness, care for the horses, dig ditches, and construct parapets. This slave's father was at Memphis during the battle there. The Slaughter family migrated to Jeffersonville in '65. Billy was then seven years old. At that time there was only one depot herea freight and passenger depot at Court and Wall Streets. What is now known as Eleventh St. was then a hickory grovea paradise for squirrel hunters. On the ridge beginning at 7th and Mechanic Sts. were persimmon trees. This was a splendid hunting haven for the Negroes for their favorite wild animalthe o'possum. The ridge is known today as 'Possum Ridge. The section east of St. Anthony's Cemetery was covered in woods. Since there were a number of Beechnuts, pigeons frequented this place and were sought here. One could catch them faster than he could shoot them. At this time there were two shipyards in JeffersonvilleBarmore's and Howard's. Barmore's shipyard location was first the location of a big meatpacking company. The old darkey called it a "pork house". The old slave had seen several boats launched from these yards. Great crowds would gather for this event. After the hull was completed in the docks the boat

was ready to launch. The blocks that served as props were knocked down one at a time. One man would knock down each prop. There were several men employed in this work on the appointed day of the launching of the boat. The boat would be christened with a bottle of champagne on its way to the river. "Uncle Billy" worked on a steamboat in his earlier days. This boat traveled from Louisville to New Orleans. People traveled on the river for there were few railroads. The first work the old darkey did was to clean the decks. Later he cleaned up inside the boat, mopped up the floors and made the berths. The next job he held was ladies' cabin man. Later he took care of the quarters where the officials of the boat slept. The darkey also worked as a second pantry man. This work consisted of waiting on the tables in the dining room. The men's clothes had to be spotless. Sometimes it would become necessary for him to change his shirt three times a day. The meats on the menu would include pigeon, duck, turkey, chicken, quail, beef, pork, and mutton. Vegetables of the season were served, as well as desserts. It was nothing unusual for a half dollar to be left under a plate as a tip for the waiter. Those who worked in the cabins never set a price for a shoe shine. Fifteen cents was the lowest they ever received. During a yellow fever epidemic before a quarantine could be declared a boatload of three hundred people left Louisville at night to go to Memphis, Tenn. During the same time this boat went to New Orleans where yellow fever was raging. The captain warned them of it. In two narrow streets the old darkey recalled how he had seen the people fall over dead. These streets were crowded and there were no sidewalks, only room for a wagon. Here the victims would be sitting in the doorways, apparently asleep, only to fall over dead. When the boat returned, one of the crew was stricken with this disease. Uncle Billy nursed him until they reached his home at Cairo, Ill. No one else took the yellow fever and this man recovered. Another job "Uncle Billy" held was helping to make the brick used in the U.S. Quarter Master Depot. Colonel James Keigwin operated a brick kiln in what is now a colored settlement between 10th and 14th and Watt and Spring Sts. The clay was obtained from this field. It was his task to off-bare the brick after they were taken from the molds, and to place them in the eyes to be burned. Wood was used as fuel. "Uncle Billy" reads his Bible quite often. He sometimes wonders why he is still left hereall of his friends are gone; all his brothers and sisters are gone. But

this he believes is the solutionthat there must be someone left to tell about old times. "The Bible," he quotes, "says that two shall be working in the field together and one shall be taken and the other left. I am the one who is left," he concludes.

Henrietta Karwowski, Field Worker Federal Writers' Project St. Joseph CountyDistrict #1 South Bend, Indiana EX-SLAVES MR. AND MRS. ALEX SMITH 127 North Lake Street South Bend, Indiana

Mr. and Mrs. Alex Smith, an eighty-three year old negro couple were slaves in Kentucky near Paris, Tennessee, as children. They now reside at 127 North Lake Street, on the western limits of South Bend. This couple lives in a little shack patched up with tar paper, tin, and wood. Mrs. Elizabeth Smith, the talkative member or the family is a small woman, very wrinkled, with a stocking cap pulled over her gray hair. She wore a dress made of three different print materials; sleeves of one kind, collar of another and body of a third. Her front teeth were discolored, brown stubs, which suggested that she chews tobacco. Mr. Alex Smith, the husband is tall, though probably he was a well built man at one time. He gets around by means of a cane. Mrs. Smith said that he is not at all well, and he was in the hospital for six weeks last winter. The wife, Elizabeth or Betty, as her husband calls her, was a slave on the Peter Stubblefield plantation in Kentucky, the nearest town being Paris, Tennessee, while Mr. Smith was a slave on the Robert Stubblefield plantation nearby.

Although only a child of five, Mr. Smith remembers the Civil War, especially the marching of thousands of soldiers, and the horse-drawn artillery wagons. The Stubblefields freed their slaves the first winter after the war. On the Peter Stubblefield plantation the slaves were treated very well and had plenty to eat, while on the Robert Stubblefield plantation Mr Smith went hungry many times, and said, "Often, I would see a dog with a bit of bread, and I would have been willing to take it from him if I had not been afraid the dog would bite me." Mrs. Smith was named after Elizabeth Stubblefield, a relative of Peter Stubblefield. As a child of five years or less, Elizabeth had to spin "long reels five cuts a day," pick seed from cotton, and cockle burrs from wool, and perform the duties of a house girl. Unlike the chores of Elizabeth, Mr. Smith had to chop wood, carry water, chop weeds, care for cows, pick bugs from tobacco plants. This little boy had to go barefoot both summer and winter, and remembers the cracking of ice under his bare feet. The day the mistress and master came and told the slaves they were free to go any place they desired, Mrs. Smith's mother told her later that she was glad to be free but she had no place to go or any money to go with. Many of the slaves would not leave and she never witnessed such crying as went on. Later Mrs. Smith was paid for working. She worked in the fields for "wittels" and clothes. A few years later she nursed children for twenty-five cents a week and "wittels," but after a time she received fifty cents a week, board and two dresses. She married Mr. Smith at the age of twenty. Mr Smith's father rented a farm and Mr. Smith has been a farmer all his life. The Smith couple have been married sixty-four years. Mrs. Smith says, "and never a cross word exchanged. Mr. Smith and I had no children." The room the writer was invited into was a combination bed-room and living room with a large heating stove in the centre of the small room. A bed on one side, a few chairs about the room. The floor was covered with an old patched rug. The only other room beside this room was a very small kitchen. The whole home was shabby and poor. The only means of support the family has is a government old age pension which amounts to about fourteen dollars a month.

Their little shack is situated in the center of a large lot around which a very nice vegetable garden is planted. The property belongs to Mr. Harry Brazy, and the old couple does not pay rent or taxes and they may stay there as long as they live, "which is good enough for us," says Mrs. Smith. As the writer was leaving Mrs. Smith said, "I like to talk and meet people. Come again."


This is the life story of Barney Stone, a highly respected colored gentleman of Noblesville, Hamilton County seat. Mr. Stone is near nintey-one years old, is in sound physical condition and still has a remarkable memory. He was a slave in the state of Kentucky for more than sixteen years and a soldier in the Union army for nearly two years. He educated himself and taught school to colored children four years following the Civil War. He studied in 1868, and has been a preacher in the Colored Baptist Faith for sixty nine years, having been instrumental in the building of seven churches in that time. Mr. Stone joined the K. of P. Lodge, the I.O.O.F. and Masonic Lodge and is still a member of the latter. This fine old colored man has always worked hard for the uplift and advancement of the colored race and has accomplished much in this effort in the States of Tennessee, Kentucky and Indiana. He, together with his preaching of the gospel, and his lecturing, has followed farming. He now has a field of sweet corn and a fine, large garden, which he plowed, planted and tended himself and not a weed can be found in either. He is the only ex-slave now living in Hamilton County, the others all deceased, and is one of three living members of Hamilton county G.A.R. the other two members being white.

Mr. Stone has given to the writer "My Life's Story", which he desires to call it, and in this story he pictures to the reader, "sixteen years of hell as a slave on a plantation," a story which will convince the reader that, even though much blood was shed in our Civil War, the war was a Godsend to the American Nation. This story is told just as given by Mr. Stone.

MY LIFE'S STORY "My name is Barney Stone, I was born in slavery, May 17, 1847, in Spencer County, Kentucky. I was a slave on the plantation of Lemuel Stone (all slaves bore the last name of their master) for nearly seventeen years and was considered a leader among the young slaves on our plantation. My Mammy was mother to ten children, all slaves, and my Pappy, Buck Grant, was a buck slave on the plantation of John Grant, his Mastah; my pappy was used much as a male cow is used on the stock farm and was hired out to other plantation owners for that purpose and was regarded as a valuable slave. His Mastah permitted him to visit my mother each week-end on our plantation. My Mastah was a hard man when he was angry, drinking or not feeling well, then at times he was kind to us. I was compelled to pick cotton and do other work when I was a very small boy. Mastah would never sell me because I was regarded as the best young slave on the plantation. Different from many other slaves, I was kept on the plantation from the day I was born until the day I ran away. Slaves were sold in two ways, sometimes at private sale to a man who went about the Southland buying slaves until he has many in his possession, then he would have a big auction sale and would re-sell them to the highest bidder, much in the same manner as our live-stock are sold now in auction sales. Professional slave buyers in those days were called "nigger buyers". He came to the plantation with a doctor. He would point out two or three slaves which looked good to him and which could be spared by the owner, and would have the doctor examine the slave's heart. If the doctor pronounced the slave as sound, then the nigger buyer would make an offer to the owner and if the amount was satisfactory, the slave was sold. Some large plantation owners, having a large number of slaves, would hold a public auction and dispose of some of them, then he would attend another sale and buy new slaves, this was done sometimes to get better slaves and sometimes to make money on the sale of them.

Many times, as I have said before, our treatment on our plantation was horrible. When I was just a small boy, I witnessed my sister sold and taken away. One day one of horses came into the barn and Mastah noticed that she was caripped. He flew into a rage and thought I had hurt the horse, either that, or that I knew who did it. I told him that I did not do it and he demanded that I tell him who did it, if I didn't. I did not know and when I told him so, he secured a whip tied me to a post and whipped me until I was covered with blood. I begged him, "Mastah, Mastah, please don't whip me, I do not know who did it." He then took out his pocket knife and I would have been killed if Missus (his dear wife) had not make him quit. She untied me and cared for me. Many has been the time, I have seen my mammy beaten mercilessly and for no good reason. One day, not long before the out-break of the Civil War, a nigger buyer came and I witnessed my dear Mammy and my one year old baby brother, sold. I seen er taken away, never to see her again until I found her twenty-seven years later at Clarksburg, Tennessee. My baby brother was with her, but I did not know him until Mammy told me who he was, he had grown into a large man. That was a happy meeting. After those experiences of "sixteen long years in hell, as a slave", I was very bitter against the white man, until after I ran away and joined the Union army. At the out-break of the Civil War and when the Northern army was marching into the Southland, hundreds of male slaves were shot down by the Rebels, rather than see them join with the Yankees. One day when I learned that the Northern troops were very close to our plantation, I ran away and hid in a culvert, but was found and I would have been shot had the Yankee troops not scattered them and that saved me. I joined that Union army and served one year, eight months and twenty-two days, and fought with them in the battle of Fort Wagnor, and also in the battle of Milikin's Bend. When I went into the army, I could not read or write. The white soldiers took an interest in me and taught me to write and read, and when the war was over I could write a very good letter. I taught what little I knew to colored children after the War. I studied day and night for the next three years at the home of a lawyer, educating myself and in 1868, I started preaching the gospel of Jesus Christ and have continued to do so for sixty-nine years. In that time I have been instrumental in the building of seven churches in Kentucky, Tennessee and Indiana. I did this good work through gratefulness to God for my deliverance and my salvation. During my life, I have joined the K. of P. Lodge, and I.O.O.F and Masonic Lodge. I have preached for the up-life and advancement of the colored races. I have accomplished much good in this life and have raised a

family of eight children. I love and am loyal to my country and have received great compensation from my government for my services. I am in good health and still able to work, and I am thankful to my God and my country."

Stories from Ex-Slaves 5th District Vanderburgh County Lauana Creel 1415 S. Barker Avenue, Evansville, Indiana ESCAPE FROM BONDAGE OF ADAH ISABELLE SUGGS

Among the interesting stories connected with former slaves one of the most outstanding ones is the life story of Adah Isabelle Suggs, indeed her escape from slavery planned and executed by her anxious mother, Harriott McClain, bears the earmarks of fiction, but the truth of all related occurences has been established by the aged negro woman and her daughter Mrs. Harriott Holloway, both citizens of Evansville, Indiana. Born in slavery before January the twenty-second, 1862 the child Adah McClain was the property of Colonel Jackson McClain and Louisa, his wife. According to the customary practice of raising slave children, Adah was left at the negro quarters of the McClain plantation, a large estate located in Henderson county, three and one half miles from the village of Henderson, Kentucky. There she was cared for by her mother. She retains many impressions gained in early childhood of the slave quarters; she remembers the slaves singing and dancing together after the day of toil. Their voices were strong and their songs were sweet. "Master was good to his slaves and never beat them" were her words concerning her master. When Adah was not yet five years of age the mistress, Louisa McClain, made a trip to the slave quarters to review conditions of the negroes. It was there she discovered that one little girl there had been developing ideas and ideals; the mother had taught the little one to knit tiny stockings, using wheat straws for knitting needles.

Mrs. McClain at once took charge of the child taking her from her mother's care and establishing her room at the residence of the McClain family. Today the aged Negro woman recalls the words of praise and encouragement accorded her accomplishments, for the child was apt, active, responsive to influence and soon learned to fetch any needed volume from the library shelves of the McClain home. She was contented and happy but the mother knew that much unhappiness was in store for her young daughter if she remained as she was situated. A custom prevailed throughout the southern states that the first born of each slave maiden should be the son or daughter of her master and the girls were forced into maternity at puberty. The mothers naturally resisted this terrible practice and Harriott was determined to prevent her child being victimized. One planned escape was thwarted; when the girl was about twelve years of age the mother tried to take her to a place of safety but they were overtaken on the road to the ferry where they hoped to be put across the Ohio river. They were carried back to the plantation and the mother was mildly punished and imprisoned in an upstair room. The little girl knew her mother was imprisoned and often climbed up to a window where the two could talk together. One night the mother received directions through a dream in which her escape was planned. She told the child about the dream and instructed her to carry out orders that they might escape together. The girl brought a large knife from Mrs. McClain's pantry and by the aid of that tool the lock was pried from the prison door and the mother made her way into the open world about midnight. A large tobacco barn became her refuge where she waited for her child. The girl had some trouble making her escape; she had become a useful and necessary member of her mistress' household and her services were hourly in demand. The Daughter "young missus" Annie McClain was afflicted from birth having a cleft palate and later developing heart dropsy which made regular surgery imperative. The negro girl had learned to care for the young white woman and could draw the bandages for the surgeon whey "Young Missus" underwent surgical treatment.

The memory of one trip to Louisville is vivid in the mind of the old negress today for she was taken to the city and the party stopped at the Gault House and [TR: line not completed] "It was a grand place," she declares, as she describes the surroundings; the handsome draperies and the winding stairway and other artistic objects seen at the grand hotel. The child loved her young mistress and the young mistress desired the good slave should be always near her; so, patient waiting was required by the negro mother before her daughter finally reached their rendezvous. Under cover of night the two fugitives traveled the three miles to Henderson, there they secreted themselves under the house of Mrs. Margaret Bentley until darkness fell over the world to cover their retreat. Imagine the frightened negroes stealthily creeping through the woods in constant fear of being recaptured. Federal soldiers put them across the river at Henderson and from that point they cautiously advanced toward Evansville. The husband of Harriott, Milton McClain and her son Jerome were volunteers in a negro regiment. The operation of the Federal Statute providing for the enlistment of slaves made enlisted negroes free as well as their wives and children, so, by that statute Harriott McClain and her daughter should have been given their freedom. When the refugees arrived in Evansville they were befriended by free negroes of the area. Harriott obtained a position as maid with the Parvine family, "Miss Hallie and Miss Genevieve Parvine were real good folks," declares the aged negro Adah when repeating her story. After working for the Misses Parvine for about two years, the negro mother had saved enough money to place her child in "pay school" there she learned rapidly. Adah McClain was married to Thomas Suggs January 18, 1872. Thomas was a slave of Bill McClain and it is believed he adopted the name Suggs because a Mr. Suggs had befriended him in time of trouble. Of this fact neither the wife nor daughter have positive proof. The father has departed this life but Adah Suggs lives on with her memories. Varied experiences have attended her way. Wifehood and devotion; motherhood and care she has known for she has given fifteen children to the world. Among them were one set of twins, daughters and triplets, two sons and a daughter. She is a beloved mother to those of her children who remain near her and says she is happy in her belief in God and Christ and hopes for a

glorious hereafter where she can serve the Lord Jesus Christ and praise him eternally. What greater hope can be given to the mortal than the hope cherished by Adah Isabelle Suggs?

Folklore District #5 Vanderburgh County Lauana Creel "A TRADITION FROM PRE-CIVIL WAR DAYS" KATIE SUTTON, AGED EX-SLAVE Oak street, Evansville, Ind.

"White folks 'jes naturally different from darkies," said Aunt Katie Sutton, exslave, as she tightened her bonnet strings under her wrinkled chin. "We's different in color, in talk and in ligion and beliefs. We's different in every way and can never be spected to think oe [TR: or?] to live alike." "When I was a little gal I lived with my mother in an old log cabin. My mammy was good to me but she had to spend so much of her time at humoring the white babies and taking care of them that she hardly ever got to even sing her own babies to sleep." "Ole Missus and Young Missus told the little slave children that the stork brought the white babies to their mothers but that the slave children were all hatched out from buzzards eggs and we believed it was true." "Yes, Maam, I believes in evil spirits and that there are many folks that can put spells on you, and if'n you dont believe it you had better be careful for there are folks right here in this town that have the power to bewitch you and then you will never be happy again."

Aunt Katie declared that the seventh son of a seventh son, or the seventh daughter of a seventh daughter possesses the power to heal diseases and that a child born after the death of its father possesses a strange and unknown power. While Aunt Katie was talking, a neighbor came in to borrow a shovel from her. "No, no, indeed I never lends anything to nobody," she declared. After the new neighbor left, Aunt Katie said, "She jes erbout wanted dat shovel so she could 'hax' me. A woman borrowed a poker from my mammy and hexed mammy by bending the poker and mammy got all twisted up wid rhumatis 'twill her uncle straightened de poker and den mammy got as straight as anybody." "No, Maam, nobody wginter take anything of mine out'n this house." Aunt Katie Sutton's voice was thin and her tune uncertain but she remembered some of the songs she heard in slavery days. One was a lullaby sung by her mother and the song is given on separate pages of this artical. Three years ago Aunt Katie was called away on her last journey although she had always emmerced the back and front steps of her cottage with chamber lye daily to keep away evil spirits death crept in and demanded the price each of us must pay and Katie answered the call. Aunt Katie sprinkled salt in the foot prints of departing guests "Dat's so dey kain leave no illwill behind em and can never come agin 'thout an invitation," she explained. She said she one time planted a tree with a curse and that her worst enemy died that same year. "Evil spirits creeps around all night long and evil people's always able to hex you, So, you had best be careful how you talks to strangers. Always spit on a coin before You gives it to a begger and dont pass too close to a hunchbacked person unless you can rub the hump or you will have bad luck as sure as anything." Aunt Katie declared a rabbit's foot only brought good luck if the rabbit had been killed by a cross eyed negro in a country grave yard in the dark of the moon and she said that she believed one of that description could be found only once in a lifetime or possibly a hundred years.

"A Slave Mammy's Lullaby." Sung by Katie Sutton, Ex-slave of Evansville, Indiana.
"A snow white stork flew down from the sky. Rock a bye, my baby bye, To take a baby gal so fair, To young missus, waitin there; When all was quiet as a mouse, In ole massa's big fine house. Refrain: Dat little gal was borned rich and free, She's de sap from out a sugah tree; But you are jes as sweet to me; My little colored chile, Jes lay yo head upon my bres; An res, and res, and res, an res, My little colored chile. To a cabin in a woodland drear, You've come by a mammy's heart to cheer; In this ole slave's cabin, Your hands my heart strings grabbin; Jes lay your head upon my bres, Jes snuggle close an res an res; My little colored chile. Repeat Refrain. Yo daddy ploughs ole massa's corn, Yo mammy does the cooking; She'll give dinner to her hungry chile, When nobody is a lookin; Don't be ashamed, my chile, I beg, Case you was hatched from a buzzard's egg; My little colored chile." Repeat Refrain.

William R. Mays Dist. No. 4 Johnson Co. Aug. 2, 1937 SLAVERY DAYS OF GEORGE THOMPSON

My name is George Thompson, I was born in Monroe County, Kentucky near the Cumberland river Oct. 8, 1854, on the Manfred Furgeson plantation, who owned about 50 slaves. Mister Furgerson [TR: before, Furgeson] was a preacher and had three daughters and was kind to his slaves. I was quite a small boy when our family, which included an older sister, was sold to Ed. Thompson in Medcalf Co. Kentucky, who owned about 50 other slaves, and as was the custom then we was given the name of our new master, "Thompson". I was hardly twelve years old when slavery was abolished, yet I can remember at this late date most of the happenings as they existed at that time. I was so young and unexperienced when freed I remained on the Thompson plantation for four years after the war and worked for my board and clothes as coach boy and any other odd jobs around the plantation. I have no education, I can neither read nor write, as a slave I was not allowed to have books. On Sundays I would go into the woods and gather ginseng which I would sell to the doctors for from 10 to 15 a pound and with this money I would buy a book that was called the Blue Back Speller. Our master would not allow us to have any books and when we were lucky enough to own a book we would have to keep it hid, for if our master would find us with a book he would whip us and take the book from us. After receiving three severe whippings I gave up and never again tried for any learning, and to this day I can neither read nor write. Slaves were never allowed off of their plantation without a written pass, and if caught away from their plantation without a pass by the Pady-Rollers or Gorillars (who were a band of ruffians) they wore whipped. As there were no oil lamps or candles, another black boy and myself were stationed at the dining table to hold grease lamps for the white folks to see to eat. And we would use brushes to shoo away the flies. In 1869 I left the plantation to go on my own. I landed in Heart County, Ky. and went to work for Mr. George Parish in the tobacco fields at $25.00 per year and two suits of clothes; after working two years for Mr. Parish I left. I drifted from place to place in Alabama and Mississippi, working first at one place and then another, and finally drifted into Franklin in 1912 and went to work on the

Fred Murry farm on Hurricane road for 10 years. I afterwards worked for Ashy Furgerson, a house mover. I have lived at my present address, 651 North Young St. since coming to Franklin. (Can furnish photograph if wanted) [TR: no photograph found.]

Archie Koritz, Field Worker Federal Writers' Project Porter CountyDistrict #1 Valparaiso, Indiana EX-SLAVES REV. WAMBLE 1827 Madison Street Gary, Indiana [TR: above 'Wamble' in handwriting is 'Womble']

Rev. Wamble was born a slave in Monroe County, Mississippi, in 1859. The Westbrook family owned many slaves in charge of over-seers who managed the farm, on which there were usually two hundred or more slaves. One of the Westbrook daughters married a Mr. Wamble, a wagon-maker. The Westbrook family gave the newly-weds two slaves, as did the Wamble family. One of the two slaves coming from the Westbrook family was Rev. Wamble's grandfather. It seems that the slaves took the name of their master, hence Rev. Wamble's grandfather was named Wamble. Families owning only a few slaves and in moderate circumstances usually treated their slaves kindly since like a farmer with only a few horses, it was to their best interest to see that their slaves were well provided for. The slaves were valuable, and there was no funds to buy others, whereas the large slave owners were wealthy and one slave more or less made little difference. The Reverend's father and his brothers were children of original African slaves and were of the same age as the Wamble boys and grew up together. The

Reverend's grandfather was manager of the farm and the three Wamble boys worked under him the same as the slaves. Mr. Wamble never permitted any of his slaves to be whipped, nor were they mistreated. Mr. Westbrook was a deacon in the Methodist Church and had two slave overseers to manage the farm and the slaves. He was very severe with his slaves and none were ever permitted to leave the farm. If they did leave the farm and were found outside, they were arrested and whipped. Then Westbrook was notified and one of the over-seers would come and take the slave home where he would again be whipped. The slave was tied to a cedar tree or post and lashed with a snake whip. Rev. Wamble's mother was a Deerbrook [HW: Westbrook] slave and when the Reverend was two years of age, his mother died from a miscarriage caused by a whipping. When the women slaves were in an advanced stage of pregnancy they were made to lie face down in a specially dug depression in the ground and were whipped. Otherwise they were treated like the men. Their arms were tied around a cedar tree or post, and they were lashed. Since the Reverend appeared to be a promising slave, both the Westbrooks and the Wambles wanted him, much like one would want a valuable colt today. Since the Reverend's grandmother was a Westbrook and the Wambles treated the slaves much better, she wanted him to become a Wamble. She hid the child in a shed, what would probably be a poor dog-house today, and fed the child during the night time. During this period of his life the Reverend remembers what happened to one of the Westbrook slaves who had run away. One evening he came to the Wamble home and asked for some supper. Wamble took the slave into his home and after feeding him, placed a log chain which was hanging above the fire-place, around the slave's waist, left him to sleep on a bench in front of the fire-place. The next morning after the slave was given breakfast by the Wambles, Westbrook, his son and over-seer appeared. Rev. Wamble in his hide-out remembers being awakened by the sound of the slave being whipped and the moaning of the slave. After the whipping, the slave was turned loose. After he had gone about a mile through the bottom-land toward the river, Westbrook turned his hounds loose on the slave's tracks. The hounds treed the slave before he had gone another mile, much like a dog would tree a cat. The Westbrooks pulled the slave down from the tree and the dogs slashed his foot. The slave was then whipped and long ropes placed around him. He was driven back to the Wamble place with whips where he was once again

whipped. They [TR: Then?] they drove him two miles to the Westbrook place where he was whipped once more. Whatever became of the slave, whether he died or recovered, is unknown. One unusual feature of this story is that Westbrook who permitted his slaves to be whipped, was a church deacon, whereas Wamble, who never attended church, never whipped or mistreated his slaves. The Reverend states that in the community where he resided the slaves were well treated except for the whippings they received. They were well-fed, and if injured or sick, were attended by a doctor on the same principal that a person would care for an injured horse or sick cow. The slaves were valuable, and it was to the best interest of the owner to see that they were able to work. In case of slaves having children, the children became the property of the mother's owner. If the south had won the war, Wamble would have been a Westbrook since his mother was a Westbrook slave, and if it lost, he would go to live with his father and take the name of his father, a Wamble slave. So until the war was over he was hid out much like a small child would bring a stray dog home and hide it somewhere for fear that if his parents discovered it, it would be taken away. The living quarters of the slaves were made of logs covered with mud, and the roof was covered with coarse boards upon which dirt about a foot in depth was placed. There were no floors except dirt or the bare ground. The furniture consisted of a small stove and the beds were two boards extending from two walls, the extending ends resting on a peg driven into the ground. This would make a one-legged bed. The two boards were covered across ways with more boards and the slaves slept on these boards or upon the dirt floor. There were no blankets provided for them. For food the slaves received plenty of meat, potatoes, and whatever could be raised. If the master had plenty to eat, so did the slaves, but if food was not plentiful for the master, the slaves had less to eat. Only one of the three Wamble boys joined the southern army. Until the war was over, the other two boys who refused to go to war hid out in the surrounding woods and hills. The only time the Reverend's father left the farm was to attend his master Billy, when he was in a hospital recovering from wounds received in battle. Wamble was a wagon-maker, and he made two or three wagons which usually took about six months. Then he hitched teams to them and went north to Missouri, Kansas and Arkansas and kept going until he had sold the wagons and teams, keeping one wagon and team, with which to return home. Some

times the master would be gone for a period of nine to twelve months. During his absence the Reverend's grandfather was in charge of the farm. The grandmother of Rev. Wamble was a full-blooded African negro, brought to this country as a slave at seventeen years of age. She was a very large and strong woman and was often hired out to do a man's work. Slaves were forbidden to have papers in their possession and since they were forbidden to read papers, hardly any slaves could read or write. There never was any occasion or need to do these things. It was not known that the Reverend's grandmother could read and write until after the Civil War. The Reverend remembers his grandmother bringing an old newspaper to his hide-out during the Civil War, late at night, after the Wamble family had retired, and making a candle from fried meat grease and a cord string, which made a very tiny light. She placed some old blankets over the walls so that no light could be seen through the cracks in the hut. She would then place the paper as near as possible to the light, without burning it, and read the paper. It was never discovered where or how she learned to read and write. If a young, good-looking, husky negro was trustworthy, the family would make him the driver of the family carriage. They would dress him in the best clothes obtainable and with a silk-finished beaver skin hat. The driver sat on a seat on the top and towards the front of the carriage. He was compelled to stay on this seat when waiting for any of the family that he might be driving, regardless of the weather or the length of time that he had to wait. The mail was carried in the same kind of vehicle with negro drivers. In each town there was a certain rack at which this mail carriage would stop in each village or wherever the designated stop was made. Upon nearing the rack and coming to a stop, the driver would blow a bugle call which could be heard for miles around, and people hearing this bugle would come and get their mail. The Reverend remembers that several of these drivers froze to death during the cold weather, and that in the winter, many times the horses on the mail carriage upon coming to this rack would stop, and the driver would be sitting frozen to death in his seat. Men would take him down, carefully saving the silk beaver-skin hat for some other driver. Since the slaves had no votes, they had no interest in politics when they became free and knew nothing about political conditions other than that after the Civil War they were free and had a vote. As a boy the Reverend remembers seeing the white and black soldiers marching on election day.

The politicians would always tell the negroes what was good for them and making it appear that it was for their best interest, and they should vote for him, always giving them the desert first and making them think that they were on the level no matter what the meal might be or what hardships they were causing the negro to suffer. On one instance after the negroes were forbidden to vote they marched in a body to the polls and demanded a Democratic ballot and were then permitted to vote. Rev. Wamble was twenty-seven years of age before he saw and read his first newspaper. He lived with the Wambles for twenty years after the war, when his father then in partnership with another man, purchased forty acres of land. He attended his first school for a period of two months only in 1871. In 1872 the government built a school on his father's farm and it was taught by a missionary. The school term was for a period of three months each year. The Reverend attended this school for seven years. In 1880 he married the first time. His first wife died in Memphis, Tennessee, in 1888. By this marriage there were four children. On February 1, 1892, the Reverend with his two surviving children all entered school at a college in Little Rock, Arkansas. One of his daughters died in the third year of her school year, but the other graduated from the Normal School and was a teacher for several years. At the present time she is married to a minister in Louisiana and is the mother of ten children and is a nurse. The three oldest children have degrees and the others are expected to do the same. The Reverend married his second wife in 1894. She died in 1907. By this marriage nine children were born. The Reverend has been in the ministry for thirty-seven years. Seeing the need of making more money, two of his sons came to Gary, Indiana, to work in 1924. Now both are working in the post-office. Two years later he came to Gary for the same reason and after working two years in the coke plant, was laid off due to the depression. The youngest daughter of the Reverend by his second marriage graduated from a college in Pine Bluff, Arkansas, and is now teaching in New York City. Although the Reverend is advanced in years, he is quite active and healthy. He says he has a small pension and is just waiting until it is time to pass on to the next world. He has six children and seventeen grandchildren living.

As the Reverend remembered the south, none of the white people worked at manual labor, but usually sat under a shade tree. They were usually clerks, bookkeepers or tradesmen.

Ex-Slave Stories 5th District Vanderburgh County Lauana Creel 1415 S. Barker Avenue, Evansville, Indiana THE BIOGRAPHY OF A CHILD BORN IN SLAVERY SAMUEL WATSON [HW: Personal Interview]

Samuel Watson, a citizen of Evansville, Indiana, was born in Webster County, Kentucky, February 14, 1862. His master's home was located two and one half miles from Clay, Kentucky on Craborchard Creek. "Uncle Sammy" as the negro children living near his home on South East Fifth Street call the old man, possesses an unusually clear memory. In fact he remembers seeing the soldiers and hearing the report of cannon while he was yet an infant. One story told by the old negro relates how; "old missus" saved "old massa's horses". The story follows: The mistress accompanied by a number of slaves was walking out one morning and all were startled by the sound of hurrying horses. Soon many mounted soldiers could be seen coming over a hill in the distance. The child Samuel was later told that the soldiers were making their way to Fort Donelson and were pressing horses into service. They were also enlisting negroes into service whenever possible. Old master, Thomas Watson, owned many good able-bodied slaves and many splendid horses. The mistress realised the danger of loss and opening the "big gate" that separated the corral from the forest lands, Mrs. Watson ran into the

midst of the horses shouting and frailing them. The frightened horses ran into the forest off the highway and toward the river. When the soldiers stopped at the Watson plantation they found only a few old work horses standing under a tree and not desiring these they want on their way. The little negro boy ran and hid himself in the corner made by a great outside chimney, where he was found later, by his frightened mother. Uncle Samuel remembers that the horses came home the following afternoon, none missing. Uncle Samuel remembers when the war ended and the slaves were emancipated. "Some were happy! and some were sad!" Many dreaded leaving their old homes and their masters' families. Uncle Samuel's mother and three children were told that they were free people and the master asked the mother to take her little ones and go away. She complied and took her family to the plantation of Jourdain James, hoping to work and keep her family together. Wages received for her work failed to support the mother and children so she left the employ of Mr. James and worked from place to place until her children became half starved and without clothing. The older children, remembering better and happier days, ran away from their mother and went back to their old master. Thomas Watson went to Dixon, Kentucky and had an article of indenture drawn up binding both Thomas and Laurah to his service for a long number of years. Little Samuel only remained with his mother who took him to the home of William Allen Price. Mr. Price's plantation was situated in Webster County, Kentucky about half-way between Providence and Clay on Craborchard Creek. Mr. Price had the little boy indentured to his service for a period of eighteen years. There the boy lived and worked on the plantation. He said he had a good home among good people. His master gave him five real whippings within a period of fourteen years but Uncle Samuel believes he deserved every lash administered. Uncle Samuel loved his master's family, he speaks of Miss Lena, Miss Lula, Master Jefferson and Master John and believes they are still alive. Their present home is at Cebra, Kentucky.

It was the custom for a slave indentured to a master to be given a fair education, a good horse, bridle, saddle and a suit of clothes for his years of toil, but Mr. Price did not believe the boy deserved the pay and refused to pay him. A lawyer friend sued in behalf of the Negro and received a judgement of $115.00 (one hundred and fifteen dollars). Eighteen dollars repaid the lawyer for his service and Samuel started out with $95.00 and his freedom. Evansville became the home of Samuel Watson in 1882. The trip was made by train to Henderson then on transfer boat along the Ohio to Evansville. The young negro man was impressed by the boat and crew and said he loved the town from the first glimpse. Dr. Bacon, a prominent citizen living at Chandler Avenue and Second Street, employed Samuel as coachman. His next service was as house-man for Levi Igleheart, 1010 Upper Second Street. Mr. Igleheart grew to trust Samuel and gave him many privileges allowing him to care for horses and to manage business for the family. Samuel was married in 1890. His wife was born in Evansville and knew nothing of slavery by birth or indenture. Uncle Samuel was given a job at the Trinity Church, corner of Third and Chestnut Streets. Mr. Igleheart recommended him for the position. He received $30.00 per month for his services for a period of six years. Mr. McNeely employed him for several years as janitor for lodges and secret orders. The old negro was also a paper hanger and wall cleaner and did well untill the panic seized him as it did others. Uncle Samuel was entitled to an old age pension which he recieved from 1934 until 1935 but January 15th, 1936 something went wrong and the money was with held. Then uncle Samuel was sent to the poor house. Still he was not unhappy and did what he could to make others happy. In 1936 he again applied and received the pension. $17.00 per month is paid for his upkeep, his only labor consists of tending a little garden and doing light chores. He lives with William Crosby on S.E. Fifth Street.

Iris L Cook District #4 Floyd County SLAVE STORY STORY OF NANCY WHALLEN 924 Pearl St. New Albany, Ind.

Nancy Whallen is now about 81 years of age. She doesn't know exactly. She was about 5 year of age when Freedom was declared. Nancy was born and raised in Hart County near Hardinsburg, Kentucky. She is very hard to talk to as her memory is failing and she can not hear very well. The little negro girl lived the usual life of a rural negro in Civil War Time and afterwards. She remembers the "sojers" coming thru the place and asking for food. Some of them camped on the farm and talked to her and teased her. She tells about one big nigger called "Scott" on the place who could outwork all the others. He would hang his hat and shirt on a tree limb and work all day long in the blazing sun on the hottest day. The colored folk, used to have revivals, out in the woods. They would sometimes build a sort of brush shelter with leaves for a roof and service a would be held here. Preachin' and shouting' sometimes lasted all day Sundays. Colored folks came from miles around when they possibly could get away. These affairs were usually held away from the "white folks" who seldom if ever saw these gatherings.

Observation of the writer. The old woman remembers the Big Eclipse of the sun or the "Day of Dark" as she called it. The chickens all went to roost and the darkies all thought the end of the world had come. The cattle lowed and everyone was scared to death. She lived down in Kentucky after the War until she was quite a young woman and then came to Indiana where she has lived ever since. She lives now with her daughter in New Albany.


Mr. Whitted will be 89 years old next month October 1937. He was born in Orange County, North Carolina. His mother took care of the white children so her nine children were very well treated. The master was a Doctor. The family were Hickory Quakers and did not believe in mistreating their slaves, always providing them with plenty to eat, and clothing to wear to church on Sunday. Despite a law that prohibited books to Negroes, his family had a Bible, and an elementary spelling book. Mr. Whitted's father belonged to his master's halfbrother and lived fourteen miles away. He was allowed a horse to go see them

every two weeks. The father could read, and spell very well so would teach them on his visits. Mr. Whitted learned to read the Bible first, then in later years has learned to read other things. It was the custom for the master to search the negro huts, but Mr. Whitted's master never did. The Doctor often took Mr. Whitted's grandmother with him to help care for the sick. When the war broke out the Master's son joined the southern forces. The son was wounded. The Doctor and Mr. Whitted's grandmother went for the boy. On the way home the Doctor died but the grandmother got the boy home and nursed him back to health. Life for the Negroes was different after the son began running the place, he was not good to them. Mr. Whitted was then 16 years old, and the older brother was the overseer. The negroes had been allowed a share of the crop but the new master refused them anything to live on. In that region the wheat was harvested the middle of June. There was a big crop that year but the entire family was turned out before the harvest, with nothing. Mr. Whitted left his older brother with his mother and the children sitting by the road, while he ran the 14 miles for his father to find out what to do. The father borrowed two teams and wagons, rented a house in the edge of town, and moved the family in. The slaves were freed about that time, and for the first time in their lives they were free, and the entire family together. The father went to the governor for food. The government was allowing hard tack and pickled beef for the negroes. They received their allotment, and were well satisfied with hard tack because they were free. In telling about the pickled beef he says he never has seen any beef since that looked like it; he believed that it was horse meat. The father started working in a mill in 1865. He was soon bringing home food stuff from there, and in time they had a crop on their little place. The older brother worked in the mornings and went to a Quaker Normal School in the afternoon. Pres. Harrison gave him an appointment in the revenue department, then as he grew older he was transferred to the post office department. He was retired on a pension at the age of 75. He is still living in Washington, D.C., and is now 97 years old. During the war Mr. Whitted ran away, going 12 miles to the camp of the northern soldiers where he stayed two weeks. They gave him a horse to ride, and sent him gathering fuel through the woods for them. Those were the happiest days he had ever knownhis first freedom. Mr. Whitted was never sold, but he often saw processions go past after a sale, the wagon loaded with provisions first, then the slaves tied together following.

They often took the babies away from their mothers, and sold them. Some old woman, too old to work, would then care for the little ones until they were old enough to work. At six years old they were put to work thinning corn, worming the tobacco, and pulling weeds. At seven they were taught to use a hoe. At 16 they were full hands, working along with the older men. In April 1880 Mr. Whitted left Orange County, it was so very rough it was hard to make a living. He just started out in search of a better place, leaving his wife and seven children there. In November he sent for them, he was working at the brick yards in Rockville. They were finishing the court house. He was so anxious to make a living he often did as much as two men. One child was born here. His wife died soon after coming to Rockville. He stayed single for three years, but found he could not care for his family and married again. His second wife died a number of years ago. He now spends the winters with his three living daughters, and during the summer months, a daughter comes to Rockville to enjoy his home. Mr. Whitted's uncle belonged to a mean master. The slaves worked hard all day, then were chained together at night. The uncle ran away in the early part of the war, and after two years broke through the lines, and joined the northern army, going back after emancipation.

Iris Cook Dist 4 Floyd Co. SLAVE STORY THE STORY OF ALEX WOODSON 905 E. 4th St. New Albany, Ind.

Observation of Writer Alex Woodson is an old light skinned darkey, he looks to be between 80 and 85, it is hard to tell his age, and colored folks hardly ever do know their correct age. I visited him in his little cottage and had a long talk with him and his wife

(his second). "Planted the fust one." They run a little grocery in the front room of the cottage. But the stock was sadly run down. Together with the little store and his "pinshun" (old age pension) these old folks manage to get along. Alex Woodson was born at Woodsonville, in Hart County, Kentucky, just across Green River from Munfordville. He was a good sized boy, possibly 7 years or more when "Freedom wuz declared". His master was "Old Marse" Sterrett who had about a 200 acre place and whose son in law Tom Williams ran a store on this place. When Williams married Sterretts daughter he was given Uncle Alex and his mother and brother as a present. Williams was then known as "Young Master." When war come Old Master gave his (Woodson's) mother a big roll of bills, "greenbacks as big as Yo' arm", to keep for him, and was forced to leave the neighborhood. After the war the old darkey returned the money to him intact. Uncle Alex remembers his mother taking him and other children and running down the river bank and hiding in the woods all night when the soldiers came. They were Morgan's men and took all available cattle and horses in the vicinity and beat the woods looking for Yankee soldiers. Uncle Alex said he saw Morgan at a distance on his big horse and he "wuz shore a mighty fine looker." Sometimes the Yankee soldiers would come riding along and they "took things too". When the War was over old Master came back home and the negroes continued to live on at the place as usual, except for a few that wanted to go North. Old Master lived in a great big house with all his family and the Negroes lived in another good sized house or quarters, all together. There were a few cabins. "Barbecues! My we shore used to have 'em, yes ma'am, we did! Folks would come for miles around. Would roast whole hawgs and cows, and folks would sing, and eat and drink whiskey. The white folks had 'em but we helped and had fun too. Sometimes we would have one ourselves." "Used to have rail splittin's and wood choppins. The men woud work all day, and get a pile of wood as big as a house. At noon they'd stop and eat a big meal that the women folks had fixed up for em. Them wuz some times, I've spent to many a one." "I remember we used to go to revivals sometimes, down near Horse ave. Everybody got religion and we shore had some times. We don't have them kind

of times any more. I remember I went back down to one of those revivals years afterwards. Most of the folks I used to know was dead or gone. The preacher made me set up front with him, and he asked me to preach to the folks. But I sez that "no, God hadn't made me that away and I wouldn't do it." I've saw Abraham Lincoln's cabin many a time, when I was young. It set up on a high hill, and I've been to the spring under the hill lots of times. The house was on the Old National Road then. I hear they've fixed it all up now. I haven't been there for years. After the war when I grewed up I married, and settled on the old place. I remember the only time I got beat in a horse trade. A sneakin' nigger from down near Horse Cave sold me a mule. That mule was jest natcherly no count. He would lay right down in the plow. One day after I had worked with him and tried to get him to work right, I got mad. I says to my wife, Belle, I'm goin' to get rid of that mule if I have to trade him for a cat. An' I led him off. When I came back I had another mule and $15 to boot. This mule she wuz shore skinny but when I fattened her up you wouldn't have known her." "Finally I left the old place and we come north to Indiana. We settled here and I've been here for 50 years abourt. I worked in the old Rolling Mill. And I've been an officer in the Baptist Church at 3rd and Main for 41 years." "Do I believe in ghosts" (Here his second wife gave a sniff) Well ma'am I don't believe in ghosts but I do in spirits. (another disgusted sniff from the second wife) I remember one time jest after my first wife died I was a sittin right in that chair your sittin in now. The front door opened and in come a big old grey mule, and I didn't have no grey mule. In she come just as easy like, put one foot down slow, and then the other, and then the other I says 'Mule git out here, you is goin through that floor, sure as youre born. Get out that door.' Mule looked at me sad-like and then just disappeared. And in its place was my first wife, in the clothes she was buried in. She come up to me and I put my arms around her, but I couldn't feel nothin' (another sniff from the second wife) and I says, "Babe, what you want?" Then she started to git littler and littler and lower and finally went right away through the floor. It was her spirit thats what it was. ("Rats" says the second wife.) "Another time she came to me by three knocks and made me git up and sleep on another bed where it was better sleepin'."

"I like to go back down in Kentucky on visits as the folks there wont take a thing for bed and vittles. Here they are so selfish wont even gave a drink of water away." "Yes'm the flood got us. Me and my wife here, we whet away and stayed two months. Was 5 feet in this house, and if it ever gets in here agin, we're goin down in Kentucky and never comin' back no more." The old man and his wife bowed me out the front door and asked me to come back again and we'ed talk some more about old times.

VOLUME IV GEORGIA NARRATIVES PART 4 A Folk History of Slavery in the United States From Interviews with Former Slaves

Illustrated with Photographs


Prepared by the Federal Writers' Project of the Works Progress Administration for the State of Georgia

Telfair, Georgia Thomas, Cordelia Thomas, Ike Toombs, Jane Mickens Town, Phil [TR: In the interview, he's named Phil Towns.] Upson, Neal Van Hook, John F. Vinson, Addie Virgel, Emma Walton, Rhodus Ward, William Washington, Lula Willbanks, Green Williamson, Eliza Willingham, Frances Willis, Adeline Willis, Uncle [TR: Willis Bennefield in combined interview.] Winfield, Cornelia 1 11 25 29 37 48 71 97 115 123 128, 132 134 136 148 151 161 168 176

Womble, George [TR: Also called Wombly in the interview.] Wright, Henry Young, Dink Walton COMBINED INTERVIEWS [Excerpts from Slave Interviews] Adeline Eugene Mary Rachel Laura Matilda Easter Carrie Malinda Amelia [Four Slaves Interviewed by Maude Barragan, Edith Bell Love, Ruby Lorraine Radford] Ellen Campbell Rachel Sullivan Eugene Wesley Smith Willis Bennefield [TR: Uncle Willis in individual interview.] [Folklore] Emmaline Heard Rosa and Jasper Millegan Camilla Jackson Anna Grant Emmaline Heard COMPILATIONS [Richmond County] Folklore Conjuration Folk Remedies and Superstitions Mistreatment of Slaves Slavery Work, Play, Food, Clothing, Marriage, etc.

179 194 205

212 213 215 216 216 217 218 219 219 220

221 226 230 235

245 251 254 255 256

261 269 282 290 308 355

Transcriber's Notes: [TR: The interview headers presented here contain all information included in the original, but may have been rearranged for readability. Also, some ages and addresses have been drawn from blocks of information on subsequent interview pages. Names in brackets were drawn from text of interviews.] [TR: Some interviews were date-stamped; these dates have been added to interview headers in brackets. Where part of date could not be determined has been substituted. These dates do not appear to represent actual interview dates, rather dates completed interviews were received or perhaps transcription dates.] [TR: In general, typographical errors have been left in place to match the original images. In the case where later editors have hand-written corrections, simple typographical errors have been silently corrected.]

PLANTATION LIFE AS VIEWED BY AN EX-SLAVE GEORGIA TELFAIR, Age 74 Box 131, R.F.D. #2 Athens, Ga. Written by: Miss Grace McCune Athens, Ga. Edited by: Mrs. Sarah H. Hall Athens, Ga. and Mrs. Leila Harris

Augusta, Ga. [Date Stamp: APR 29 1938]

"Yes chile, I'll be glad to tell you de story of my life, I can't tell you much 'bout slav'ry 'cause I wuz jus' six months old when freedom come, but I has heared quite a lot, and I will tell you all I kin 'member 'bout everythin." Said old "Aunt" Georgia Telfair, who lives with her son to whom her devotion is quite evident. Both "Aunt" Georgia and the little home show the excellent care that is given them. "My pa," she said, "wuz Pleasant Jones, an' he b'longed to Marse Young L.G. Harris. Dey lived at de Harris place out on Dearing Street. Hit wuz all woods out dar den, an' not a bit lak Dearing Street looks now. "Rachel wuz my ma's name. Us don' know what her las' name wuz 'cause she wuz sold off when she wuz too little to 'member. Dr. Riddin' (Redding) bought her an' his fambly always jus' called her Rachel Riddin'. De Riddin' place wuz whar Hancock Avenue is now, but it wuz all in woods 'roun' dar, jus' lak de place whar my pa wuz. Atter dey wuz married ma had to stay on wid de Riddin' fambly an' her chilluns b'longed to de Riddin's 'cause dey owned her. Miss Maxey Riddin' wuz my brudder's young Missus, an' I wuz give to her sister, Miss Lula Riddin', for to be her own maid, but us didn't git to wuk for 'em none 'cause it wuz jus' at dis time all de slaves got sot free. Atter dat my pa tuk us all wid him an' went to farm on de old Widderspoon (Witherspoon) place. "It wuz 'way off in de woods. Pa cut down trees an' built us a log cabin. He made de chimbly out of sticks an' red mud, an' put iron bars crost de fireplace to hang pots on for to bile our vittuls an' made ovens for de bakin'. De bes' way to cook 'tatoes wuz to roas' 'em in de ashes wid de jackets on. Dey ain' nothin' better tastin' dan ash-roasted 'tatoes wid good home-made butter to eat wid 'em. An 'us had de butter, 'cause us kep' two good cows. Ma had her chickens an' tukkeys an' us raised plenty of hogs, so we nebber wuz widout meat. Our reg'lar Sunday breakfas' wuz fish what pa cotch out of de crick. I used to git tired out of fish den, but a mess of fresh crick fish would sho' be jus' right now. "Us always kep' a good gyardan full of beans, corn, onions, peas an' 'taters, an' dey warn't nobody could beat us at raisin' lots of greens, 'specially turnips an' colla'd greens. Us saved heaps of dry peas an' beans, an' dried lots of peaches an' apples to cook in winter. When de wind wuz a howlin an' de groun' all kivvered wid snow, ma would make dried fruit puffs for us, dat sho' did hit de spot.

"When I wuz 'bout eight years old, dey sont me to school. I had to walk from Epps Bridge Road to Knox School. Dey calls it Knox Institute now. I toted my blue back speller in one han' and my dinner bucket in de other. Us wore homespun dresses wid bonnets to match. De bonnets wuz all made in one piece an' had drawstrings on de back to make 'em fit, an' slats in de brims to make 'em stiff an' straight. Our dresses wuz made long to keep our legs warm. I don't see, for to save me, how dey keeps dese young-uns from freezin' now since dey let 'em go 'roun' mos' naked. "Our brush arbor church wuz nigh whar Brooklyn Mount Pleasant Church is now, an' us went to Sunday School dar evvy Sunday. It warn't much of a church for looks, 'cause it wuz made out of poles stuck in de groun' an' de roof wuz jus' pine limbs an' brush, but dere sho' wuz some good meetin's in dat old brush church, an' lots of souls foun' de way to de heb'enly home right dar. "Our reg'lar preacher wuz a colored man named Morrison, but Mr. Cobb preached to us lots of times. He wuz a white gemman, an' he say he could a sot all night an' lissen long as us sung dem old songs. Some of 'em I done clar forgot, but de one I lak bes' goes sorter lak dis: 'I want to be an angelAn' wid de angels stan'A crown upon my foreheadAnd a harp widin my han'.' "Another tune wuz 'Roll, Jordan Roll.' Little chillun wuz larnt to sing, 'How Sweetly do de Time Fly, When I Please my Mother,' an' us chillun sho' would do our best a singin' dat little old song, so Preacher Cobb would praise us. "When I jined de church dere wuz 35 of us baptized de same day in de crick back of de church. While Preacher Brown wuz a baptizin' us, a big crowd wuz standin' on de bank a shoutin' an' singin', 'Dis is de healin' Water,' an', 'Makin' for de Promise Lan! Some of 'em wuz a prayin' too. Atter de baptizin' wuz done dey had a big dinner on de groun's for de new members, but us didn't see no jugs dat day. Jus' had plenty of good somethin' t'eat. "When us warn't in school, me an' my brudder wukked in de fiel' wid pa. In cotton plantin' time, pa fixed up de rows an' us drap de seeds in 'em. Nex' day us would rake dirt over 'em wid wooden rakes. Pa made de rakes hisse'f. Dey had short wooden teef jus' right for to kivver de seed. Folkses buys what dey uses now an' don't take up no time makin' nothin' lak dat. "In dem days 'roun' de house an' in de fiel' boys jus' wo' one piece of clo'es. It wuz jus' a long shirt. Dey didn't know nothin' else den, but I sho' would lak to see you try to make boys go 'roun' lookin' lak dat now. "Dey hired me out to Mr. Jack Weir's fambly when I wuz 'bout fo'teen years old to do washin', ironin', an' cleanin' up de house, an' I wukked for 'em 'til I

married. Dey lemme eat all I wanted dere at de house an' paid me in old clo'es, middlin' meat, sirup, 'tatoes, an' wheat flour, but I never did git no money for pay. Not nary a cent. "Us wukked mighty hard, but us had good times too. De bigges' fun us had wuz at candy pullin's. Ma cooked de candy in de wash pot out in de yard. Fust she poured in some home-made sirup, an' put in a heap of brown sugar from de old sirup barrel an' den she biled it down to whar if you drapped a little of it in cold water it got hard quick. It wuz ready den to be poured out in greasy plates an' pans. Us greased our han's wid lard to keep de candy from stickin' to 'em, an' soon as it got cool enough de couples would start pullin' candy an' singin'. Dat's mighty happy music, when you is singin' an' pullin' candy wid yo' bes' feller. When de candy got too stiff an' hard to pull no mo', us started eatin', an' it sho' would evermo' git away from dar in a hurry. You ain't nebber seed no dancin', what is dancin', lessen you has watched a crowd dance atter dey et de candy what dey done been pullin'. "Quiltin's wuz a heap of fun. Sometimes two or three famblies had a quiltin' together. Folkses would quilt some an' den dey passed 'roun' de toddy. Some would be cookin' while de others wuz a quiltin' an' den when supper wuz ready dey all stopped to eat. Dem colla'd greens wid cornpone an' plenty or gingercakes an' fruit puffs an' big ole pots of coffee wuz mighty fine eatin's to us den. "An' dere warn't nothin' lackin' when us had cornshuckin's. A gen'ral of de cornshuckin' wuz appointed to lead off in de fun. He sot up on top of de big pile of corn an' hysted de song. He would git 'em started off singin' somethin' lak, 'Sallie is a Good Gal,' an' evvybody kept time shuckin' an' a singin'. De gen'ral kept singin' faster an' faster, an' shucks wuz jus' flyin'. When pa started passin' de jug 'roun' dem Niggers sho' nuff begun to sing loud an' fas' an' you wuz 'bliged for to 'low Sallie mus' be a Good Gal, de way de shucks wuz comin' off of dat corn so fas'. Dey kep' it up 'til de corn wuz all shucked, an' ma hollered, 'Supper ready!' Den dey made tracks for de kitchen, an' dey didn't stop eatin' an' drinkin' dat hot coffee long as dey could swallow. Ain't nobody fed 'em no better backbones, an' spareribs, turnip greens, 'tato pies, an' sich lak dan my ma set out for 'em. Old time ways lak dat is done gone for good now. Folkses ain't lak dey used to be. Dey's all done got greedy an' don't keer 'bout doin' nothin' for nobody else no more. "Ma combed our hair wid a Jim Crow comb, or cyard, as some folkses called 'em. If our hair wuz bad nappy she put some cotton in de comb to keep it from pullin' so bad, 'cause it wuz awful hard to comb.

"Evvybody tried to raise plenty of gourds, 'cause dey wuz so handy to use for dippers den. Water wuz toted from de spring an' kept in piggins. Don't spec' you ebber did see a piggin. Dats a wooden bucket wid wire hoops 'roun' it to keep it from leakin'. De wash place wuz nex' to de spring. Pa fixed us up a big old stump whar us had to battle de clo'es wid a battlin' stick. It tuk a sight of battlin' to git de dirt out sometimes. "If you turned a chunk over in de fire, bad luck wuz sho' to come to you. If a dog howled a certain way at night, or if a scritch owl come in de night, death wuz on de way to you, an' you always had to be keerful so maybe bad spirits would leave you alone. "Pa built us a new kitchen, jus' lak what de white folkses had dem days. It sot out in de back yard, a little piece of a way from our house. He made it out of logs an' put a big old chimbly wid a big fireplace at one end. Benches wuz built 'roun' de sides for seats. Dere warn't no floor in it, but jus' dirt floor. Dat wuz one gran' kitchen an' us wuz mighty proud of it. [HW: p.4] "My w'ite folkses begged me not to leave 'em, when I told 'em I wuz gwine to marry Joe Telfair. I'd done been wukkin' for 'em nigh on to six years, an' wuz mos' twenty years old. Dey gimme my weddin' clo'es, an' when I seed dem clo'es I wuz one proud Nigger, 'cause dey wuz jus' lak I wanted. De nightgown wuz made out of white bleachin' an' had lots of tucks an' ruffles an' it even had puff sleeves. Sho' 'nough it did! De petticoat had ruffles an' puffs plum up to de wais' ban'. Dere wuz a cosset kiver dat wuz cut to fit an' all fancy wid tucks an' trimmin', an' de drawers, dey sho' wuz pretty, jus' full of ruffles an' tucks 'roun' de legs. My dress wuz a cream buntin', lak what dey calls serge dese days. It had a pretty lace front what my ma bought from one of de Moss ladies. When I got all dressed up I wuz one mo' gran' lookin' bride. "Us got married in de new kitchen an' it wuz plum full, 'cause ma had done axed 76 folkses to de weddin'. Some of 'em wuz Joe's folkses, an' us had eight waiters: four gals, an' four boys. De same Preacher Brown what baptized me, married us an' den us had a big supper. My Missus, Lula Weir, had done baked a great big pretty cake for me an' it tasted jus' as good as it looked. Atter us et all us could, one of de waiters called de sets for us to dance de res' of de night. An' sich dancin' as us did have! Folkses don't know how to dance dat good no mo'. Dat wuz sho' nuff happy dancin'. Yes Ma'am, I ain't nebber gonna forgit what a gran' weddin' us had. "Next day us moved right here an' I done been here ever since. Dis place b'longed to Joe's gran'ma, an' she willed it to him. Us had 15 chillun, but ain't but five of 'em livin' now, an' Joe he's been daid for years. Us always made a

good livin' on de farm, an' still raises mos' of what us needs, but I done got so po'ly I can't wuk no more. "I'se still tryin' to live right an' walk de narrow way, so as I kin go to Heb'en when I dies. I'se gwine to pray for you an' ax de Lawd to bless you, for you has been so good an' patient wid me, an' I'se sho' thankful my son sont you to see me. You done helped me to feel lots better. Good-bye, an' God bless you, an' please Ma'am, come back to see me again."

PLANTATION LIFE CORDELIA THOMAS, Age 80 130 Berry Street Athens, Ga. Written by: Grace McCune [HW: (white)] Athens Edited by: Sarah H. Hall Athens Leila Harris Augusta and John N. Booth District Supervisor Federal Writers' Project Residencies 6 & 7 A long, hot walk over rough, hilly roads brought the visitor to Cordelia's place just after the noon hour of a sweltering July day, and the shade of the tall water oaks near the little cabin was a most welcome sight. The house stood only a

few feet from a spur of railroad track but the small yard was enclosed by a luxurious green hedge. Roses predominated among the many varieties of flowers in evidence on the otherwise drab premises. A dilapidated porch across the front of the residence had no roof and the floorboards were so badly rotted that it did not seem quite safe to walk from the steps to the front door where Cordelia stood waiting. "Come right in, Missy," she invited, "but be keerful not to fall through dat old porch floor." The tall, thin Negress was clad in a faded but scrupulously clean blue dress, a white apron, and a snowy headcloth crowned by a shabby black hat. Black brogans completed her costume. Cordelia led the way to the rear of a narrow hall. "Us will be cooler back here," she explained. Sunlight poured through gaping holes in the roof, and the coarse brown wrapping paper pasted on the walls was splattered and streaked by rain. The open door of Cordelia's bedroom revealed a wooden bed, a marble-topped bureau, and a washstand of the Victorian period. A rocker, two straight chairs, a small table, and a trunk completed the furnishings of the room and left but little space for its occupant to move about. "I'se jus' a mite tired," Cordelia stated, "'cause I jus' got back from de courthouse whar dem welfare 'omans done gimme a sack o' flour and some other bundles what I ain't opened up yit, but I knows dey's got somepin in 'em to holp me, 'cause dem folks is sho' been mighty good to me since my rheumatiz is been so bad I couldn't wuk enough to make a livin'. De doctor, he say I got de blood presser. I don't rightly know jus' what dat is, but it looks lak somepin's a-pressin' right down in my haid 'til I feels right foolish, so I reckon he's right 'bout it a-bein de blood presser. When I gits down on my knees it takes a long time for me to git straight up on my feet again. De Lord, He's done been wid me all dese years, and old Cordelia's goin' to keep right on kneelin' 'fore Him and praisin' Him often 'til He 'cides de time has come for her to go home to Heben. "I was borned on Marse Andrew Jackson's plantation down in 'Conee (Oconee) County, twixt here and High Shoals. Marse Andy, he owned my Mammy, and she was named Em'ly Jackson. Bob Lowe was my Daddy, and he b'longed to Marse Ike Lowe. The Lowe plantation was nigh whar Marse Andy's was, down der in 'Conee County. 'Cause neither one of deir marsters wouldn't sell one of 'em to de other marster, Mammy had to stay on de Jackson plantation and Daddy was kept right on wukin' on de Lowe place atter dey had done got married. Marse Bob, he give Daddy a ticket what let him go to see Mammy evvy Wednesday and Sadday night, and dem patterollers couldn't bother him long as he kept dat ticket. When dey did find a slave off his marster's plantation widout no ticket, it was jus' too bad, for dat meant a beatin' what most kilt him.

Mammy said dey didn't never git my Daddy, 'cause he allus had his ticket to show. "I don't ricollect much 'bout days 'fore de big war ended 'cause I was so little den, but many's de time I heared Mammy and Daddy and de other old folks tell 'bout dem times. Us chillun had de bestes' time of anybody dem days, 'cause dey didn't 'low us to do nothin' but jus' eat all us could and play de rest of de time. I don't know how it was on other places, but dat was de way us was raised on our old marster's plantation. "De cracks of de log cabins whar de slaves lived was chinked wid red mud to keep out de cold and rain. Dere warn't no glass in de windows, dey jus' had plank shutters what dey fastened shut at night. Thin slide blocks kivvered de peepholes in de rough plank doors. Dey had to have dem peepholes so as dey could see who was at de door 'fore dey opened up. Dem old stack chimblies what was made out of sticks and red clay, was all time gittin' on fire. Dem old home-made beds had high posties and us called 'em 'teesters.' To take de place of springs, what hadn't never been seen 'round dar in dem days, dey wove heavy cords lengthways and crostways. Over dem cords dey laid a flat mat wove out of white oak splints and on dat dey put de homespun bed ticks stuffed wid wheat straw. Dey could have right good pillows if dey was a mind to pick de scrap cotton and fix it up, but dere warn't many of 'em keered dat much 'bout no pillows. "Slaves didn't do no cookin' on our place 'cause Marster fed evvybody up at de big house. Missy, I ain't never gwine to forgit dat big old fireplace up dar. Dey piled whole sticks of cord wood on it at one time, wid little sticks crossways under 'em and, let me tell you, dat was a fire what would cook anything and evvything. De pots hung on swingin' racks, and dere was big ovens, little ovens, long-handled fryin' pans, and heavy iron skillets wid tight, thick lids. It sho' was a sight de way us chillun used to make 'way wid dem ash-roasted 'taters and dat good, fresh butter. Us chillun had to eat supper early 'cause all chillun had to be in bed 'fore dark. It warn't lak dese days. Why Missy, chilluns now stays up 'most all night runnin' 'round dese parts. "Marster was sho' good 'bout seein' dat his Niggers had plenty to eat and wear. For supper us et our bread and milk wid wooden spoons out of wooden bowls, but for dinner dey give us veg'ables, corn pone, and 'taters. Marster raised all de sorts of veg'ables what dey knowed anything 'bout in dem days, and he had big old fields of wheat, rye, oats, and corn, 'cause he 'lowed dat stock had to eat same as folkses. Dere was lots of chickens, turkeys, cows, hogs, sheep, and some goats on dat plantation so as dere would allus be plenty of meat for evvybody.

"Our Marster evermore did raise de cottonlots of it to sell, and plenty for clothes for all de folkses, white and black, what lived on his place. All de cloth was home-made 'cept de calico for de best Sunday dresses. Chillun had to spin de thread and deir mammies wove de cloth. 'Fore de end of de war, whilst I was still so little I had to stand on a box to reach de spinnin' wheel good, I could spin six reels a day. "Chillun was happy when hog-killin' time come. Us warn't 'lowed to help none, 'cept to fetch in de wood to keep de pot bilin' whar de lard was cookin'. Our Mist'ess allus had de lard rendered in de bigges' washpot, what dey sot on rocks in de fireplace. Us didn't mind gittin' de wood for dat, 'cause when dem cracklin's got done, dey let us have all us could eat and, jus' let me tell you, Missy, you ain't never had nothin' good 'less you has et a warm skin cracklin' wid a little salt. One time when dey was renderin' lard, all us chillun was crowdin' 'round close as us could git to see which one could git a cracklin' fust. Mist'ess told us to stand back 'fore somebody got burnt; den Mammy said she was gwine to take de hides off our backs 'bout gittin' so close to dat fire, and 'bout dat time somebody 'hind me gimme a quick push; and in de fire I went. Marster grabbed me 'most time I hit dem red coals, but one hand and arm was burnt so bad I had to wear it in a sling for a long time. Den Marster laid down de law and told us what he would do if he cotch us chillun hangin' 'round de fire whar dey was cookin' lard again. "Folkses said our Marster must have a powerful sweet tooth on account of he kept so many bee hives. When bees swarmed folkses rung bells and beat on tin pans to git 'em settled. Veils was tied over deir haids to keep de bees from gittin' to deir faces when dey went to rob de hives. Chillun warn't never 'lowed to be nowhar nigh durin' dat job. One day I sneaked out and got up close to see how dey done it, and dem bees got all over me. Dey stung me so bad I couldn't see for days and days. Marster, he jus' fussed and said dat gal, Cordelia, she was allus whar she didn't b'long. Missy, I ain't never wanted to fool wid no more bees, and I don't even lak honey no more. "Slaves all went to church wid deir white folkses 'cause dere warn't no Nigger churches dem days. All de preachin' was done by white preachers. Churches warn't nigh and convenient dem days lak dey is now and dey was such a fur piece from de plantations dat most of de folkses stayed all day, and dem meetin' days was big days den. De cooks was told to fix de bestes' dinners dey could git up, and chillun was made to know dey had better mind what dey was 'bout when dey was in de meetin' house or it was gwine to be made mighty hot for 'em when dey got back home. Dat was one thing our Marster didn't 'low no foolin' 'bout. His Niggers had to be-have deyselfs at de meetin' house. 'Long 'bout August when craps was laid by, dey had brush arbor meetin's. White folks

brought deir slaves and all of 'em listened to a white preacher from Watkinsville named Mr. Calvin Johnson. Dere was lots of prayin' and shoutin' at dem old brush arbor 'vival meetin's. "Dey had campmeetin's too. De old Freeman place was whar dey had some of dem fust campmeetin's, and Hillsboro, Mars Hill, and Bethabara was some of de other places whar Marster tuk us to campmeetin's. Missy, you jus' don't know nothin' 'bout 'citement if you ain't never been to one of dem old-time campmeetin's. When folkses would git 'ligion dey would holler and shout atestifyin' for de Lord. Atter de meetin' dey dammed up de crick and let it git deep enough for de baptizin'. Dey dipped de white folkses fust, and den de Niggers. You could hear 'em singin' a mile away dem old songs lak: On Jordan's Stormy Banks I Stand,Roll, Jordan Roll,All God's Chilluns is agoin' Home, andWhar de Livin' Waters Flow. I jus' can't 'member half of dem good old songs 'cause my mem'ry ain't good as it used to be." Here Cordelia paused. She seemed oblivious to all around her for several minutes, and then she suddenly smiled. "Lordy, Missy," she began, "if I could jus' call back dem days wid our good old Marster to look atter us and see dat us had what us needed to eat and wear and a good comf'table cabin to live in, wouldn't dis be a happy old 'oman? Lots of de other old folks would lak it too, 'cause our white folkses day sho' did take good keer of deir slaves. "Did you ever hear of dem logrollin's? On our place dey spent 'bout two whole days cookin' and gittin' ready. Marster axed evvybody from fur and nigh, and dey allus come 'cause dey knowed he was gwine to give 'em a good old time. De way dey rolled dem logs was a sight, and de more good corn liquor Marster passed 'round, de faster dem logs rolled. Come night-time, Marster had a big bonfire built up and sot lots of pitchpine torches 'round so as dere would be plenty of light for 'em to see how to eat dat fine supper what had done been sot out for 'em. Atter supper, dey danced nigh all de rest of de night. Mammy used to tell us 'bout de frolics next day, 'cause us chillun was made to go to bed at sundown. Come day, go day, no matter what might happen, growin' chillun had to be in bed at deir reg'lar time, but Mammy never forgot to tell us all 'bout de good times next day. "Mammy said dem cornshuckin's meant jus' as much fun and jollification as wuk. Dey gathered Marster's big corn crap and 'ranged it in long, high piles, and sometimes it tuk sev'ral days for dem cornshuckers to git it all shucked, but evvybody stayed right dar on de job 'til it was finished. At night, dey wukked by de light of big fires and torches, den dey had de big supper and started dancin'. Dey stopped so often to swig dat corn liquor Marster pervided for 'em dat 'fore midnight folkses started fallin' out and drappin' down in de middle of de dance ring. De others would git 'em by de heels and drag 'em off to one side

'til dey come to and was ready to drink more liquor and dance again. Dat was de way dey went on de rest of de night. "Corpses! Buryin's! Graveyards! Why, Miss, dere warn't nigh so many folkses a-dyin' all de time dem days as dere is now. Folkses lived right and was tuk better keer of and dere warn't so much reason for 'em to die out den. When somebody did die, folkses come from miles and miles around to de buryin'. Dey give de slaves de same sort of funerals de white folkses had. De corpses was washed good all over wid hot water and home-made soap, den dey was dressed and laid out on de coolin' boards 'til de cyarpenter man had time to make up de coffins. Lordy, Missy, ain't you never seed no coolin' board? I 'spects dey is all gone now though. Dey looked a good deal lak ironin' boards, only dey had laigs to stand on. Lots of times dey didn't dress de corpses, but jus' wropped 'em in windin' sheets. Dem home-made, pine coffins didn't look so bad atter dey got 'em painted up and lined nice. Dey driv de wagon what had de corpse on it right slow to de graveyard. De preacher talked a little and prayed; den atter de mourners had done sung somepin on de order of Harps [HW: Hark?] From De Tomb, dey shovelled in de dirt over de coffin whilst de preacher said comfortin' words to de fambly of de daid. Evvy plantation had its own graveyard wid a fence around it, and dere was a place in it for de slaves 'nigh whar deir white folks was buried. "Honey, didn't you never hear tell of Dr. Frank Jackson? He was sho' a grand doctor. Dr. Jackson made up his own medicines and toted 'em 'round wid him all de time. He was close kin to our Marse Andy Jackson's fambly. All dem Jacksons down in 'Conee was good white folks. "Us stayed on wid Old Marster for a little while atter de war was over, and den right away Mammy died and Daddy hired me out to Mrs. Sidney Rives (Reaves?). I 'spects one reason she was so mighty good to me was 'cause I was so little den. I was nigh grown when I left her to wuk for Dr. Palmer's fambly. All his chillun was little den and I was deir nuss. One of de best of his chillun was little Miss Eunice. She is done growed to be a school teacher and dey tells me she is still a-teachin'. It warn't long atter my Daddy died dat I left de Palmers and started wukkin' for Mr. Dock Dorsey's fambly. If dere ever was a good Christian 'oman in dis here old world it was Miss Sallie Dorsey, Mr. Dock Dorsey's wife. She had been Miss Sallie Chappell 'fore she married Mr. Dorsey. Miss Sallie tried to git evvybody what stayed 'round her to live right too, and she wanted all her help to go to church reg'lar. If Miss Sallie and Marse Dock Dorsey was livin' now, dey would pervide for Old 'Delia jus' lak dey used to do. All deir chillun was nice. Miss Fannie and Miss Sue, dey was extra good gals, but somehow I jus' can't call back de names of dem other ones now. Dey all had to be good wid de sort of mammy and daddy dey had. Miss Sallie, she

was sick a long time 'fore she died, and dey let me wait on her. Missy, I tell you de gospel truth, I sho' did love dat 'oman. Not long 'fore she passed on to Heben, she told her husband dat atter she was gone, she wanted him to marry up wid her cousin, Miss Hargrove, so as he would have somebody to help him raise up her chillun, and he done 'zactly what she axed him to. All of my own white folkses has done died out, and Old 'Delia won't be here much longer. One of de Thorntons hereI forgits which onemarried up wid my young Mist'ess, Rebecca Jackson. Her gal got married up wid Dr. Jago, a horsedoctor. A insurance man named Mr. Speer married into de Jackson fambly too. He moved his fambly from here to de mountains on account of his son's health, and I jus' los' track of 'em den. "Lordy, Chile! What you want to know 'bout my weddin' for, nowhow? Dere ain't never gwine to be no more weddin's lak dey had back dere in dem times 'cause folkses thinks dey got to have too much nowadays. When folkses got married den dey was a-thinkin' 'bout makin' sho' 'nough homes for deyselfs, and gittin' married meant somepin sort of holy. Mammy said dat most times when slaves got married dey jus' jumped backwards over a broomstick whilst deir Marster watched and den he pernounced dat dey was man and wife. Now dey is got to go to de courthouse and pay out good money for a license and den go git a preacher or somebody lak a jestice jedge to say de marriage words over 'em. "Me and Solomon Thomas had to go buy us a license too, but us didn't mind 'bout 'puttin out 'dat money cause us was so much in love. I wore a pretty white dress and a breakfast shawl, and atter us had done went to de preacher man's house and got married, us come right on here to dis very house what had b'longed to Solomon's daddy 'fore it was Solomon's. Us built two more rooms on de house, but all de time Solomon lived us tried to keep de place lookin' a good deal lak it was de day us got married. "Atter Solomon died, I sold off most of de land to de railroad for de right of way for dat dere track what you sees out dere, and it sho' has made plenty of wuk for me to keep dat soot what dem engines is all time a-spittin' out cleaned off my things in de house. It draps down through dem big holes overhead, and I can't git hold of no money to have de roof patched up. "Me and Solomon, us had 11 chillun, but dey is all daid out but three. One of my boys is in Baltimore and another boy lives in Louisiana somewhar. My gal, Delia, she stays over in de Newtown part of Athens here. She would love to help her old Mammy, but my Delia's got chillun of her own and she can't git nothin' to do 'cept a little washin' for de white folkses, and she ain't able to pervide what her own household needs to eat. Dem boys of mine is done got so fur off dey's done forgot all 'bout deir old Mammy.

"When us fust got married, Solomon wukked at Mr. Orr's cotton house, and he stayed dere a long time 'fore he went to wuk for Mr. Moss and Mr. Levy. All dem white folks was good to me and Solomon. I kept on wukkin' for de Dorseys 'til us had so many chillun I had to stay home and look atter 'em. Solomon got sick and he lay dere sufferin' a long, long time, but Mr. Moss and Mr. Levy seed dat he didn't want for nothin'. Even atter Solomon died dem good white mens kept on comin' out now and den to see if me and Solomon's chillun had what us needed. "Solomon, my Solomon, he went out of dis here world, in dat dere room whar you sees dat old bed, and dat is perzactly whar I wants to be when de Blessed Lord lays his hands on me and tells me to come on Home to Glory. I wants to be toted out of dat room, through dis hall and on out to de graveyard jus' lak my man was. I knows dat evvything would be done nice jus' lak I wants it if Mr. Moss and Mr. Levy was a-livin' 'cause dey was both Masons, and members of de Masons is all done swore a oath to look atter deir own folkses. Dey said Solomon and his fambly was lak deir own folkses, Mr. Moss and Mr. Levy did. Most of de folkses, both white and black, dat I has knowed and loved has done gone on over de Jordan, out of dis world of trouble, and it will be happy days for all of us when us meets again in de place 'of many mansions' whar dere won't be nothin' for none of us to pester ourselfs 'bout no more. "All of my life, I'se had a great desire to travel, jus' to go evvywhar, but atter all dese years of busy livin' I 'spects all de trav'lin' I'll ever do will be on de road to Glory. Dat will be good enough for me 'cause I got so many more of 'em I loves over dar dan is left here." As the visitor passed out of earshot of Cordelia's cabin the last words she heard from the old Negress were: "Good-bye again, Missy. Talkin' to you has been a heap of consolation to me."

[HW: Dist-2 Ex Slave #105] Alberta Minor Re-search Worker

FOLKLORE EX-SLAVEIKE THOMAS Heidt Bridges Farm near Rio Georgia Interviewed September 4, 1936 [Date Stamp: MAY 8 1937] [TR: This interview contained many handwritten edits; where text was transposed or meaning was significantly changed, it has been noted.] Ike Thomas was born near Monticello in Jasper County on the Thomas plantation. His mother and father were sold when he was a little boy, and "Missus" Thomas, in picking her house boy, took Ike to raise for a carriage boy. She picked her little niggers by the way they wore their hats. If they set them on the back of their heads, they grew up to be "high-minded", but if they pulled them over their eyes, they'd grow up to be "sneaky and steal". Mrs. Thomas let him sleep on a trundle bed pulled out at night and put under her bed in the day and fed him under the table. She'd put a piece of meat in a biscuit and hand it down to him and warned him if they had company not to holler when he was thru so he'd touch her on the knee but his mouth was so big and he'd eat so fast that he "jes kep' on teching her on the knee." During the war, when they got word the Yankees were coming, Mrs. Thomas would hide her "little niggers" sometimes in the wardrobe back of her clothes, sometimes between the mattresses, or sometimes in the cane brakes. After the Yankees left, she'd ring a bell and they would know they could come out of hiding. (When they first heard the slaves were free, they didn't believe it so they just stayed on with their "white folks".) [HW: Transpose to page 3.] If the negroes were mean or ran away, they would be chased by hounds and brought back for punishment. When still a young man, Ike ran away with a negro couple coming in a buggy to Blanton Mill near Griffin and worked for Mr. William Blanton until he died. After he had been here a while, he got married. His wife's people had the wedding supper and party. He was a fiddler so had to fiddle most all night then the next day his "white folks" gave him the food for the wedding dinner that he had at his own house. Ike says every seven [HW: 7] years the locusts come and its sure to be a short crop that "God sends all sorts of cusses" (curses) sometimes its the worms that eat the cotton or the corn or the bugs that eat the wheat. He doesn't believe in

"hants" or "conjurin'". It seems Sid Scott was a "mean nigger", [HW: and] everyone was afraid of [HW: him]. He was cut in two by the saw mill and after his funeral whenever anyone pass his house at night that could hear his "hant" going "rat-a-tat-tat-bang, bang, bang" like feet running. One night when Ike was coming home from "fiddlin'" at a white folks party, he had to pass Scott's house. Now they kept the cotton seed in half of the house and the other half was empty. When Ike got close, he made a racket and sure enough the noise started. "The moon was about an hour up" and he saw these funny white things run out from under the house and scatter. It scared him at first but he looked and looked and saw they were sheep that [HW: having] found a hole into the cotton seed would go in at night to eat. Before the war the negroes had a big celebration on the 4th of July, a big barbecue, ball game, wrestling matches, lots of music and singing. They had to have a pass from their Masters to attend and pay to get in. The "patta-roll" came by to see your pass and if you didn't have one, they'd whip you and send you home. [HW: When the Negroes first heard that they were free, they didn't believe it so they just stayed on with their white folks.] After he came to Blanton's, the Negroes could come and go as they pleased for they were free. Ike has been a member of several "Societies" but something has always happened to the President and Secretary or they ran off with the money so now he just has a sick and accident policy. Ike will be 94 years old next month. His hair is white, his eyes blurred with age, but he's quite active tho' he does walk with a stick.

[HW: Dist 1 Ex-Slave #107] JANE MICKENS TOOMBS OF WASHINGTON-WILKES Age approx. 82 by Minnie Branham Stonestreet Washington-Wilkes GEORGIA

[Date Stamp: JAN 26 1937] [Date Stamp: MAY 8 1937]

A story of happiness and contentment on a big plantation where there were "a heap of us slaves" is told by Jane Mickens Toombs who said she was "five er six years ole when de Wah come on (1860), or maby a lit'le ol'er." She is a bright old woman, well and spry despite the fact she "wuz conjured onst when I wuz young an' dat lef' me lame an' dis eye plum' out an' de t'other bad." When asked about the conjuring she said: "No'm, I don't 'zackly know how t'wuz, but enyhow somebody whut knowed how ter 'wu'k roots' got me lame on dis side, an' my eye out, jess kase I wuz a decent, nice lookin' gal, an' went on 'tendin' ter my business an' payin' dem no mind. Dat's de way dey done in dem days, jess jealous of nice colored niggers. Yassum, I wuz sick fer nigh on ter two years an' de doctuhs never knowed what ailed me. Dey done everything dey could, but I wuz conjured an' dey couldn't hep' me. A doctuh-man frum up yander in New Yalk cum down here ter see his folks, an' he tried to kure [HW: cyore] me, but doctuhs kain't [HW: kaan't] kure [HW: cyore] conjured folks, so I had ter lay an' suffer 'til de conjure wore out. Dem whut done dat knowed dey done me wrong, but I kep' trustin' in my Lawd, an' now dey's gone an' I'se er stumblin' roun' yit. No mam, I never knowed jess whut dey done ter me, but hit wuz bad, I kin tell yer dat, hit might nigh kilt me." Aunt Jane was born on the Gullatt Plantation on the line of Wilkes and Lincoln counties. Her Mother was Liza Gullatt and her father John Mickens who belonged to Mr. Augustus McMekin. "Yassum, my Pa wuz John 'Mickens an' his Marster bought him in Alabamy. All de slaves whut belonged to de McMekins called dey selves 'Mickens. I wuz one of fifteen chillun an' cum er long in betweenst de oldest 'uns an' de youngest sum'ers. I wuz named fer my Mistess Jane Gullatt whut died. Young Marse George Gullatt choosed me out, dough, an' I'd er been his'en ef Freedom hadn't er come. You know dat's de way dey use ter do back in slavery time, de young Mistesses an' Marsters choosed out de little niggers dey wanted fer their'n." This is another case where the father and mother belonged to different families. The father had a pass to go and come as he pleased, although his family lived a little distance away. Jane said her father's master would have bought her mother if the War hadn't come on and they were set free. Jane told of the log cabins in the Quarters where all the negroes lived. She said they were all in a row "wid er street in de front, er wide street all set thick wid

white mulberry trees fer ter mak' shade fer de chillun ter play in." They never had any punishment only [HW: except] switchings by their Mistess, and that was not often. They played dolls, "us had home-made rag dolls, nice 'uns, an' we'd git dem long grass plumes (Pampas grass) an' mak' dolls out'n dem too. Us played all day long every day. My Mistess' chillun wuz all growed up so jess us little niggers played tergether. "My Mother spun an' wove de cloth, an' dyed hit, but our Mistess made our clothes. My Grandma, Nancy, wuz de cook an' she fed all de little 'uns in de big ole kitchen whut sot out in de yard. She had a tray she put our victuals on an Uh, Uh, whut good things we had ter eat, an' er plenty of everything! Us et jess whut our white folks had, dey didn't mak' no difference in us when hit cum ter eatin'. My Grandaddy looked atter de meat, he done everything 'bout dat, an' he sho' knowed how ter fix it, too. "De fust thing I recollects is bein' round in de kitchen when dey wuz makin' ginger cakes an' my Mistess givin' me de pan she made 'em in fer me ter sop hit out. Dey ain't nothin' whut smells good lak' de cookin' in dem days, I kain't smell no victuals lak' dat now. Everything wuz cooked on a big ole open fire place in one end of de kitchen. Dem good ole days done gone now. Folkes done got wiser an' wickederdey ain't lak' dey use ter be." At Christmas Santa Claus found his way to the Quarters on the Gollatt plantation and each little slave had candy, apples, and "sich good things as dat." Aunt Jane gave a glowing description of the preparation for the Christmas season: "Lawdy, how de folks wu'ked gittin' ready fer Chris'mus, fer three er fo' days dey stayed in de kitchen er cookin' an' er bakin'daye wuz de bes' light breadgreat big loaves baked on de fire place, an' cakes an' mo' good ginger cakes. Dey wuz plenty cooked up to las' er long time. An' another thing, dare want no cookin' on Sunday, no mam, no wu'k of no kind. My Mistess had de cook cookin' all day Fridays an' Saddays so when Sunday come dare wuz hot coffee made an' dat wuz all, everything else wuz cooked up an' cold. Everybody went to Church, de grown folks white and black, went to de preachin' an' den all de little niggers wuz called in an de Bible read an' 'splained ter dem. "Dare wuz preachin' down in de Quarters, but dat wuz at night an' wuz led by de colored preachers. I recollects one night dare wuz a service gwine on in one of de cabins an' all us wuz dare an' ole Uncle Alex Frazier wuz up a linin' off a hymn 'bout 'Broad is de road dat leads ter DeathAn' there an' here we travel.' when in come some mens atter a colored feller whut had stole some sheep an' hogs. Dey kotch 'im, but sho broke up de meetin'. In de hot summer time Uncle

George Gullatt use ter preach ter de slaves out under de trees. Uncle George waz a kind of er preacher. "My Pa didn't 'low his chillun ter go 'roun'. No'm, he kep' us home keerful lak. Young folks in dem days didn't go all over de country lak dey does now, dey stayed at home, an' little chillun wuz kep' back an' dey didn' know no badness lak de chillun do terday. Us never even heared de ole folks talk nothin' whut we oughtn't ter hear. Us jess played an' stayed in a child's place. When we wuz sick de white folks seed dat we wuz 'tended to. Dey use ter mak Jerusalem Oak candy an' give us. Dey took de leaves of dat bush an' boiled 'em an' den use dat water dey wuz boiled in an' put sugar 'nough in hit ter mak candy. An dey used plenty of turpentine on us tooplenty ov hit, an' I believes in dat terday, hit's er good medicine." When asked about the War, Aunt Jane said she didn't remember much about it. "But dare's one thing 'bout hit I sho' does 'member, an' dat's my young Mistess Beckie's husband, Mr. Frazier, being off fightin' in de Wah, an' she gittin' er letter frum him sayin' he wuz comin' home sich an' sich er day. She wuz so happy she had all de grown slaves wu'kin' gittin' ready fer him. Den dey brung her er letter sayin' he had been kilt, an' she wuz in de yard when she read hit an' if dey hadn't er kotch her she'd ov fell. I 'members de women takin' her in de house an' gittin' her ter bed. She wuz so up sot an' took hit so hard. Dem wuz sho' hard times an' sad 'uns too. 'Course I wuz too small ter know much whut wuz gwine on, but I could tell hit wuz bad frum de way de older folks looked. "I recollects when dey say Freedom had cum. Dare wuz a speakin' fer de slaves up here in town in Barnett's Grove. Dat mornin' Ole Miss sont all de oldes' niggers to de speakin' an' kep' us little 'uns dat day. She kep' us busy sweepin' de yards an' sich as dat. An' she cooked our dinner an' give hit to us herself. I 'members de grown folks leavin' early dat mornin' in a great big waggin. "A while after de Wah, Pa took us over to de McMekins place an' we lived dare fer a long time. He died an' lef' us an' den us had ter do de bes' we could. Col. Tolbert hired me fer ter nuss his chillun an' I went over ter his place ter live." Aunt Jane said she isn't superstitious, but likes to see the new moon clear and bow to it for good luck. She said it is better to show it a piece of money, but as she doesn't always have money handy, she "jess bows to hit nice an' polite". She keeps up with the weather by her rheumatism and the cat: "Ef I has de reumatics I knows hit's gwine ter rain, an' when de cat comes 'round an' sets washin' her face, look fer rain, kase hit's er comin'. I've heared folks say dat hit's bad luck ter stump yo' lef' foot, but I don't know boud dat. But I tell yer, when I meets er cat I allus turns er round 'fore I goes on, dat turns de bad luck er way."

When 19 years of age Jane married Albert Toombs. He belonged to the Toombs family of Wilkes county. Aunt Jane said Albert brought her many gifts while he was courting: "He warnt much on bringin' candy an' nothin' lak dat ter eat, but he brung me shawls an' shoessumpin' I could wear." They had four children, but only one is living. "When I wuz a growin' up", said Aunt Jane, "folks had ter wu'k." She worked on the farm, spun, wove, "done seamster wu'k" and knitted stockings, sox and gloves. She said she carded too, "an' in dem times ef a nigger wanted ter git de kinks out'n dey hair, dey combed hit wid de cards. Now dey puts all kinds ov grease on hit, an' buy straightenin' combs. Sumpin' dat costs money, dat's all dey is, old fashion cards'll straighten hair jess as well as all dis high smellin' stuff dey sells now." Aunt Jane likes to tell of those days of long ago. Her memory is excellent and she talks well. She says she is living out her Miss Jane's time. "Yassum, my Miss Jane died when she wuz so young, I specks I jess livin' out her days kase I named fer her. But I does miss dem good ole days whut's gone. I'se hungry fer de sight ov a spinnin' wheeldoes you know whare's one? Things don't look lak' dey use ter, an' as fer whut we has ter eat, dare ain't no victuals ever smelled an' et as good as dem what dey use ter have on de plantation when I wuz a comin' on. Yassum, folkes has got wiser an' know mo' dan dey did, but dey is wickederdey kills now 'stid er conjurin' lak' dey did me."

[HW: Dist. 7 Ex-slave #108] District 7 Adella S. Dixon PHIL TOWNS OLD SLAVE STORY [Date Stamp: 8 1937] [TR: This interview contained many handwritten edits; where text was transposed, meaning was significantly changed, or the edit could not be clearly read, it has been noted.]

On June 25, 1824, a son was born to Washington and Clara Towns who resided in Richmond, Virginia. This was the fourth child in a family which finally numbered thirteen. Phil, as he was called, does not recall many incidents on this estate as the family moved when he was in his teens. His grandfather and grandmother were brought here from Africa and their description of the cruel treatment they received is his most vivid recollection. His grandmother, Hannah, lived to be 129 years of age. Mr. George Towns, called "Governor" by all of his slaves as well as his intimate friends, moved to Georgia and settled at Reynolds in Taylor County. Here he purchased a huge tract of land1350 acresand built his new home upon this level area on the Flint River. The "big house," a large unpainted structure which housed a family of eighteen, was in the midst of a grove of trees near the highway that formed one of the divisions of the plantation. It was again divided by a local railway nearly a mile from the rear of the house. Eighty-eight slaves were housed in the "quarters" which were on each side of the highway a little below the planter's home. These "quarters" differed from those found in the surrounding territory as the size of the houses varied with the number in the family. The interiors were nicely furnished and in most instances the families were able to secure any furniture they desired. Feather mattresses, trundle beds and cribs were common and in families where there were many children, large fireplacessome as many as eight feet widewere provided so that every one might be [TR: 'able to keep' crossed out] comfortable in winter. A variety of cooking utensils were given and large numbers of waffle irons, etc., then considered luxuries, were found here. To consider only the general plan of operation, this plantation was no different from the average one in pre-civil war days but there was a phase of the life here which made it a most unusual home. "Governor" was so exceptionally kind to his slaves that they were known as "Gov. Towns' free negroes" to those on the neighboring farms. He never separated families, neither did he strike a slave except on rare occasions. Two things which might provoke his anger to this extent, were: to be told a lie, and to find that a person had allowed some one to take advantage of him. They were never given passes but obtained verbal consent to go where they wished and always remained as long as they chose. Phil Towns' father worked in the field and his mother did light work in the house, such as assisting in spinning. Mothers of three or more children were not compelled to work, as the master felt that their children needed care. From early childhood boys and girls were given excellent training. A boy who robbed

a bird's nest or a girl who frolicked in a boisterous manner was severely reprimanded. Separate bedrooms for the two sexes were maintained until they married. The girls passed thru two stageschildhood, and at sixteen they became "gals". Three years later they might marry if they chose but the husband had to be olderat least 21. Courtships differed from those of today because there were certain hours for visiting and even though the girl might accompany her sweetheart away from home she had to be back at that hour. They had no clocks but a "time mark" was set by the sun. A young man was not allowed to give his girl any form of gift, and the efforts of some girls to secretly receive gifts which they claimed to have "found", were in vain, for these were taken from them. After the proposal, the procedure was practically the same as is observed today. The consent of the parent and the master was necessary. Marriages were mostly held at night and no pains were spared to make them occasions to be remembered and cherished. Beautiful clothesher own selectionswere given the bride, and friends usually gave gifts for the house. These celebrations, attended by visitors from many plantations, and always by the Towns family, ended in gay "frolics" with cakes, wine, etc., for refreshments. During the first year of married life the couple remained with the bride's mother who instructed her in the household arts. Disputes between the newlyweds were not tolerated and punishment by the parents was the result of "nagging". At the end of a year, another log cabin was added to the quarters and the couple began housekeeping. The moral code was exceedingly high; the penalty for offenders married or single, white or coloredwas to be banished from the group entirely. Thus illegitimate children were rare enough to be a novelty. Young Phil was in his teens when he began his first jobcoach driver for "Gov." Towns. This was just before they moved to Georgia. He traveled with him wherever he went, and as the Gov. purchased a plantation in Talbot County, (the house still stands), and a home in Macon, (the site of Mt. De Sales Academy), a great deal of his time was spent on the road. Phil never did any other work except to occasionally assist in sweeping the large yard. The other members of this group split rails, did field work, spinning, tailoring and any of the many things that had to be done. Each person might choose the type of work he liked best. Opportunities to make cash money were plentiful. Some made baskets and did hand work which was sold and the money given the maker. A man or woman who paid Gov. Towns $150.00 might hire himself to the Gov. for a year. When this was done he was paid cash for all the work he did and many were able to clear several hundred dollars in a year. In addition to this opportunity for

earning money, every adult had an acre of ground which he might cultivate as he chose. Any money made from the sale of this produce was his own. Recreation was not considered important so no provision was made in the regular routine. It was, however, possible to obtain "time off" at frequent intervals and these might be termed irregular vacation periods. Evening entertainment at which square dancing was the main attraction, were common. Quill music, from a homemade harmonica, was played when banjoes were not available. These instruments were made by binding with cane five to ten reeds of graduated lengths. A hole was cut in the upper end of each and the music obtained by blowing up and down the scale. Guests came from all neighboring farms and engaged in the "Green Corn" dance which was similar to what is now called Buck dancing. Near the end of such a hilarious evening, the guests were served with persimmon beer and ginger cakes,then considered delicacies. "Gov." Towns was interested in assisting any one [HW: wanting to learn]. [TR: Original reads 'desirous of learning.'] The little girls who expressed the desire to become "ladies" were kept in the "big house" and very carefully trained. The tastes of these few were developed to the extent that they excelled the ordinary "quarter" children and were the envy of the group at social affairs. Sunday was a day of Reverence and all adults were required to attend religious services. The trip was usually made in wagons, oxcarts, etc., although the young women of the big house rode handsome saddle horses. At each church there was placed a stepping block by which they descended from their steeds. White and colored worshipped at the same church, constructed with a partition separating the two parts of the congregation but not extending to the pulpit. Professions of faith were accepted at the same altar while Baptismal services ware held at a local creek and all candidates were baptized on the same day. Regular clothing was worn at this service. Children were not allowed to attend church, and christenings were not common. Small boys, reared entirely apart from strict religious observances, used to slip away and shoot marbles on Sunday. The health problem was not acute as these people were provided with everything necessary for a contented mind and a robust body. [TR: original line: The health problem was not a very acute one as these people were provided with everything conducive to a contented mind which plays a large part in maintaining a robust body.] However, a Doctor who lived nearby cared for the sick. Two fees were setthe larger one being charged if the patient recovered. Home remedies were used for minor illscatnip tea for thrash, tea from Samson Snakeroot for cramps, redwood and dogwood bark tea [HW: and horehound candy] for worms, [HW: many] root teas used [HW: medicinally]

by this generation. Peach brandy was given to anyone suspected of having pneumonia,if the patient coughed, it was certain that he was a victim of the disease. In these days, a mother named her children by a name [TR: unreadable] during pregnancy. [TR: original line: In these days, it was always thought best for the mother to name her children if the proper name for the babe was theoretically revealed to her during pregnancy.] If another name was given the child, the correct one would be so firmly implanted in his subconscious mind that he would never be able to resist the impulse to turn his head when that name was called. The seventh child was always thought to be exceptionally lucky, and [TR: unreadable HW replaces 'the bond of affection between the parents and this child was greater']. This belief persists today in many localities. Every family was given a weekly supply of food but this was more for convenience than anything else as they were free to eat anything their appetites called for. They killed chickens, ate vegetables, meats, etc. at any time. The presence of guests at the "quarters" roused Mrs. Towns to activity and she always helped to prepare the menu. One of her favorite items was chicken prepared four different ways, in pie, in stew, fried, and baked. She gave full directions for the preparation of these delicacies to unskilled cooks. Pound cake was another favorite and she insisted that a pound of butter and a dozen eggs be used in each cake. When the meal was nearly ready, she usually made a trip to the cabin to see if it had been well prepared. The hostess could always tell without any comment whether she had satisfied her mistress, for if she had, a serving was carried back to the big house. Fishing was a form of remunerative recreation enjoyed by all. Everyone usually went on Saturday afternoon, but if only a few made the trip, the catch was shared by all. Sewing was no easy job as there were few small women among the servants. The cloth made at home, was plentiful, however, and sufficient clothing was made for all. Some persons preferred making their own clothes and this privilege was granted; otherwise they were made in a common sewing room. Ten yards was the average amount of cloth in a dress, homespun and gingham, the usual materials. The men wore suits of osnaburg and jeans. This was dyed to more durable colors through the use of [HW: with] indigo [HW: (blue)] and a dye made from railroad bark (brown). Phil believes that the screeching of an owl, the bellowing of a cow, and the howling of a dog after dark are signs of death because the [HW: immediate] death of a human being is revealed to animals, which [TR: illegible. 'in turn'?] warn humans. Though we may find some way to rid ourselves of the fear of the warningthe death will occur just the same.

On nearly all plantations there were some slaves who, trying to escape work, hid themselves in the woods. [TR: original line: On nearly all plantations there were some slaves who did not wish to work, consequently, for this, or similar reasons, hid themselves in the woods.] They smuggled food to their hiding place by night, and remained away [HW: lost] in some instances, many months. Their belief in witchcraft caused them to resort to most ridiculous means of avoiding discovery. Phil told the story of a man who visited a conjurer to obtain a "hand" for which he paid fifty dollars in gold. The symbol was a hickory stick which he used whenever he was being chased, and in this manner warded off his pursuers. The one difficulty in this procedure was having to "set up" at a fork or cross roads. Often the fugitive had to run quite a distance to reach such a spot, but when the stick was so placed human beings and even bloodhounds lost his trail. With this assistance, he was able to remain in the woods as long as he liked. Snakes ware frequent visitor in the cabins of the "quarters". One morning while Betty, a cook, was confined to bed, she sent for Mrs. Towns to tell her that a snake had lain across her chest during the previous night and had tried to get under the cover where her young baby lay asleep. Mrs. Towns was skeptical about the size and activities of the reptile but sent for several men to search the house. They had given up the search when one chanced to glance above the sick woman's bed and there lay the reptile on a shelf. The bed was roped and moved to another part of the room and preparations made to shoot him. Quilts were piled high on the bed so that the noise of the gun would not frighten the baby. When all was ready Mrs. Towns asked the old man with the gun "Daddy Luke, can you kill the snake?" "Yessum, mistress," he replied. "Daddy Luke, can you kill the snake?" "Yessum, mistress." "Daddy Luke, can you kill the snake?" "Yessum, mistress." "Shoot!!" He took careful aim and fired. The huge reptile rolled to the floor. When the men returned to the yard to work near the woodpile, the mate was discovered by one of the dogs that barked until a log was moved and the second snake killed. [HW: In those days] small snakes were not feared and for several years it was customary for women to carry a tiny green snake in their bosoms. This fad was

discontinued when one of the women was severely injured through a bite on her chest. Phil remembers when the stars fell in 1833. "They came down like rain," he said. When asked why he failed to keep some, he replied that he was afraid to touch them even after they became black. [TR: The following paragraphs contain many crossouts replaced by unreadable handwritten edits, and will be indicated by: 'deleted words' replaced by ??.] Freedom was discussed on the plantation [TR: ??] for many years before the Civil War began. As contented as [TR: 'they' replaced by ??] were [TR: 'there was something to look forward to when they thought of' replaced by ??] being absolutely free. An ex-slave's description of the real cause of the Civil War, deserves a place here. It seems that Lincoln had sent several messages to Davis requesting that he free the slaves. No favorable response was received. Lincoln had a conference with Mr. Davis and to this meeting he carried a Bible and a gun. He tried in vain to convince Davis that he was wrong according to the Bible, so he finally threw the two upon the table and asked Davis to take his choice. He chose the gun. Lincoln grasped the Bible and rushed home. Thus Davis began the war but Lincoln had God on his side and so he ended it. One of Gov. Towns' sons went to the army and Phil was sent to care for him while he was there; an aristocratic man never went to the war without his valet. His [HW: Phil's] duty was to cook for him, keep his clothes clean, and to bring the body home if he was killed. Poor soldiers were either buried [HW: where they fell] or left lying on the field for vultures to consume. Food was not so plentiful in the [TR: 'army' replaced by ??] and their diet of flapjacks and canned goods was varied only by coffee and whiskey given when off duty. All cooking was done between two battles or during the lull in a battle. John Towns was soon sent back home as they [HW: the officers] felt he was too [TR: 'valuable a Southerner' crossed out] important to be killed in battle, and his services were needed at home. Near the close of the war, Sherman made a visit to this vicinity. As was his usual habit, he had [TR: 'obtained' replaced by 'learned'?] the reputation of Gov. Towns before he arrived. He found conditions so ideal [TR: 'that not one thing was touched' replaced by ??]. He talked with [HW: slaves and owners, he] went [TR: 'gaily' deleted] on his way. Phil was so impressed by Sherman that he followed him and camped with the Yankees about where Central City Park is now. He thought that anything a Yankee said was true. [HW: When] One [HW: of them] gave him a knife and told him to go and cut the first man he met, he followed instructions even though he knew the man. [HW: Later] Realizing how foolishly he had acted, he readily apologized and explained why. [HW:

The Yankee soldiers robbed beehives barehanded and were never stung, they] seemed to fear nothing but lizards. Never having seen such reptiles they would run in terror at the sight of one. The Confederates never discovered this. After the close of the war they [HW: federal soldiers] were stationed in the towns to keep order. Union flags were placed everywhere, and a Southerner was accused of not respecting the flag if he even passed under one without bowing. Penalties for this offense were, to be hung up by the thumbs, to carry greasy [HW: greased] poles for a certain time, and numerous other punishments which caused a deal of discomfort to the victims but sent the soldiers and exslaves into peals of laughter. The sight of a Yankee soldier sent a Confederate one into hysteria. [HW: Phil says his fellow] slaves laughed when told they were free, but Gov. Towns was almost indifferent. His slaves, he said, were always practically free, so a little legal form did not [TR: 'add' replaced by ??] much to them. Nearly every one remained there and worked for wages. For the past thirty-five years, Phil Towns has been almost totally disabled. Long life seems no novelty to him for he says everyone used to live longer when they honored their elders more. He has eighty-four relatives in Virginia all older than he, but states that friends who have visited there say he looks more aged than any of them. His great desire is to return to Virginia, as he believes he will be able to find the familiar landmarks in spite of the changes that have taken place. Mr. Alex Block, of Macon, makes no charges for the old shack in which Phil lives; his food furnished by the Department of Public Welfare is supplemented by interested friends.

PLANTATION LIFE NEAL UPSON, Age 81 450 4th Street Athens, Georgia Written by:

Miss Grace McCune [HW: (White)] Athens Edited by: Mrs. Sarah H. Hall Athens and John N. Booth District Supervisor Federal Writers' Project Residencies 6 & 7 Augusta, Ga. August 5, 1938

Alternate rain and sunshine had continued for about 10 days and the ditches half filled with water, slippery banks of red clay, and the swollen river necessitating a detour, added to the various difficulties that beset the interviewer as she trudged through East Athens in search of Neal Upson's shabby, three-room, frame house. A magnificent water oak shaded the vinecovered porch where a rocking chair and swing offered a comfortable place to rest. "Good mornin', Miss," was the smiling greeting of the aged Negro man who answered a knock on the front door. "How is you? Won't you come in? I would ax you to have a cheer on the porch, but I has to stay in de house cause de light hurts my eyes." He had hastily removed a battered old felt hat, several sizes too large for him, and as he shuffled down the hall his hair appeared almost white as it framed his black face. His clean, but faded blue overalls and shirt were patched in several places and heavy brogans completed his costume. The day was hot and humid and he carefully placed two chairs where they would have the advantage of any breeze that might find its way through the open hallway. "Miss, I'se mighty glad you come today," he began, "cause I does git so lonesome here by myself. My old 'oman wuks up to de court'ouse, cookin' for de folkses in jail, and it's allus late when she gits back home. 'Scuse me for puttin' my old hat back on, but dese old eyes jus' can't stand de light even here in the hall, less I shades 'em."

When asked to tell the story of his life, he chuckled. "Lawsy, Missy," he said. "Does you mean dat you is willin' to set here and listen to old Neal talk? 'Tain't many folkses what wants to hear us old Niggers talk no more. I jus' loves to think back on dem days 'cause dem was happy times, so much better'n times is now. Folkses was better den. Dey was allus ready to holp one another, but jus' look how dey is now! "I was borned on Marster Frank Upson's place down in Oglethorpe County, nigh Lexin'ton, Georgy. Marster had a plantation, but us never lived dar for us stayed at de home place what never had more'n 'bout 80 acres of land 'round it. Us never had to be trottin' to de sto' evvy time us started to cook, 'cause what warn't raised on de home place, Marster had 'em raise out on de big plantation. Evvything us needed t'eat and wear was growed on Marse Frank's land. "Harold and Jane Upson was my Daddy and Mammy; only folkses jus' called Daddy 'Hal.' Both of 'em was raised right der on de Upson place whar dey played together whilst dey was chillun. Mammy said she had washed and sewed for Daddy ever since she was big enough, and when dey got grown dey jus' up and got married. I was deir only boy and I was de baby chile, but dey had four gals older'n me. Dey was: Cordelia, Anna, Parthene, and Ella. Ella was named for Marse Frank's onliest chile, little Miss Ellen, and our little Miss was sho a good little chile. "Daddy made de shoes for all de slaves on de plantation and Mammy was called de house 'oman. She done de cookin' up at de big 'ouse, and made de cloth for her own fambly's clothes, and she was so smart us allus had plenty t'eat and wear. I was little and stayed wid Mammy up at de big 'ouse and jus' played all over it and all de folkses up der petted me. Aunt Tama was a old slave too old to wuk. She was all de time cookin' gingerbread and hidin' it in a little trunk what sot by de fireplace in her room. When us chillun was good Aunt Tama give us gingerbread, but if us didn't mind what she said, us didn't git none. Aunt Tama had de rheumatiz and walked wid a stick and I could git in dat trunk jus' 'bout anytime I wanted to. I sho' did git 'bout evvything dem other chillun had, swappin' Aunt Tama's gingerbread. When our white folkses went off, Aunt Tama toted de keys, and she evermore did make dem Niggers stand 'round. Marse Frank jus' laughed when dey made complaints 'bout her. "In summertime dey cooked peas and other veg'tables for us chillun in a washpot out in de yard in de shade, and us et out of de pot wid our wooden spoons. Dey jus' give us wooden bowls full of bread and milk for supper. "Marse Frank said he wanted 'em to larn me how to wait on de white folkses' table up at de big 'ouse, and dey started me off wid de job of fannin' de flies away. Mist'ess Serena, Marse Frank's wife, made me a white coat to wear in de

dinin' room. Missy, dat little old white coat made me git de onliest whuppin' Marse Frank ever did give me." Here old Neal paused for a hearty laugh. "Us had comp'ny for dinner dat day and I felt so big showin' off 'fore 'em in dat white coat dat I jus' couldn't make dat turkey wing fan do right. Dem turkey wings was fastened on long handles and atter Marster had done warned me a time or two to mind what I was 'bout, the old turkey wing went down in de gravy bowl and when I jerked it out it splattered all over de preacher's best Sunday suit. Marse Frank got up and tuk me right out to de kitchen and when he got through brushin' me off I never did have no more trouble wid dem turkey wings. "Evvybody cooked on open fireplaces dem days. Dey had swingin' racks what dey called cranes to hang de pots on for bilin'. Dere was ovens for bakin' and de heavy iron skillets had long handles. One of dem old skillets was so big dat Mammy could cook 30 biscuits in it at one time. I allus did love biscuits, and I would go out in de yard and trade Aunt Tama's gingerbread to de other chilluns for deir sheer of biscuits. Den dey would be skeered to eat de gingerbread 'cause I told 'em I'd tell on 'em. Aunt Tama thought dey was sick and told Marse Frank de chilluns warn't eatin' nothin'. He axed 'em what was de matter and dey told him dey had done traded all deir bread to me. Marse Frank den axed me if I warn't gittin' enough t'eat, 'cause he 'lowed dere was enough dar for all. Den Aunt Tama had to go and tell on me. She said I was wuss dan a hog atter biscuits, so our good Marster ordered her to see dat li'l Neal had enough t'eat. "I ain't never gwine to forgit dat whuppin' my own daddy give me. He had jus' sharpened up a fine new axe for hisself, and I traded it off to a white boy named Roar what lived nigh us when I seed him out tryin' to cut wood wid a sorry old dull axe. I sold him my daddy's fine new axe for 5 biscuits. When he found out 'bout dat, he 'lowed he was gwine to give me somepin to make me think 'fore I done any more tradin' of his things. Mist'eas, let me tell you, dat beatin' he give me evermore was a-layin' on of de rod. "One day Miss Serena put me in de cherry tree to pick cherries for her, and she told me not to eat none 'til I finished; den I could have all I wanted, but I didn't mind her and I et so many cherries I got sick and fell out of de tree. Mist'ess was skeered, but Marse Frank said: 'It's good enough for him, 'cause he didn't mind.' "Mammy never did give me but one whuppin' neither. Daddy was gwine to de circus and I jus' cut up 'bout it 'cause I wanted to go so bad. Mist'ess give me some cake and I hushed long as I was eatin', but soon as de last cake crumb was swallowed I started bawlin' again. She give me a stick of candy and soon as I et dat I was squallin' wuss dan ever. Mammy told Mist'ess den det she knowed

how to quiet me and she retch under de bed for a shoe. When she had done finished layin' dat shoe on me and put it back whar she got it, I was sho willin' to shet my mouth and let 'em all go to de circus widout no more racket from me. "De fust school I went to was in a little one-room 'ouse in our white folkses' back yard. Us had a white teacher and all he larnt slave chillun was jus' plain readin' and writin'. I had to pass Dr. Willingham's office lots and he was all de time pesterin' me 'bout spellin'. One day he stopped me and axed me if I could spell 'bumble bee widout its tail,' and he said dat when I larnt to spell it, he would gimme some candy. Mr. Sanders, at Lexin'ton, gimme a dime onct. It was de fust money I ever had. I was plumb rich and I never let my Daddy have no peace 'til he fetched me to town to do my tradin'. I was all sot to buy myself a hat, a sto-bought suit of clothes, and some shoes what warn't brogans, but Missy, I wound up wid a gingercake and a nickel's wuth of candy. I used to cry and holler evvy time Miss Serena went off and left me. Whenever I seed 'em gittin' out de carriage to hitch it up, I started beggin' to go. Sometimes she laughed and said; 'All right Neal.' But when she said, 'No Neal,' I snuck out and hid under de high-up carrigge seat and went along jus' de same. Mist'ess allus found me 'fore us got back home, but she jus' laughed and said: 'Well, Neal's my little nigger anyhow.' "Dem old cord beds was a sight to look at, but dey slept good. Us cyarded lint cotton into bats for mattresses and put 'em in a tick what us tacked so it wouldn't git lumpy. Us never seed no iron springs dem days. Dem cords, crisscrossed from one side of de bed to de other, was our springs and us had keys to tighten 'em wid. If us didn't tighten 'em evvy few days dem beds was apt to fall down wid us. De cheers was homemade too and de easiest-settin' ones had bottoms made out of rye splits. Dem oak-split cheers was all right, and sometimes us used cane to bottom de cheers but evvybody laked to set in dem cheers what had bottoms wove out of rye splits. "Marster had one of dem old cotton gins what didn't have no engines. It was wuked by mules. Dem old mules was hitched to a long pole what dey pulled 'round and 'round to make de gin do its wuk. Dey had some gins in dem days what had treadmills for de mules to walk in. Dem old treadmills looked sorter lak stairs, but most of 'em was turned by long poles what de mules pulled. You had to feed de cotton by hand to dem old gins and you sho had to be keerful or you was gwine to lose a hand and maybe a arm. You had to jump in dem old cotton presses and tread de cotton down by hand. It tuk most all day long to gin two bales of cotton and if dere was three bales to be ginned us had to wuk most all night to finish up.

"Dey mixed wool wid de lint cotton to spin thread to make cloth for our winter clothes. Mammy wove a lot of dat cloth and de clothes made out of it sho would keep out de cold. Most of our stockin's and socks was knit at home, but now and den somebody would git hold of a sto-bought pair for Sunday-go-tomeetin' wear. "Colored folkses went to church wid deir own white folkses and sot in de gallery. One Sunday us was all settin' in dat church listenin' to de white preacher, Mr. Hansford, tellin' how de old debbil was gwine to git dem what didn't do right." Here Neal burst into uncontrollable laughter. His sides shook and tears ran down his face. Finally he began his story again: "Missy, I jus' got to tell you 'bout dat day in de meetin' 'ouse. A Nigger had done run off from his marster and was hidin' out from one place to another. At night he would go steal his somepin t'eat. He had done stole some chickens and had 'em wid him up in de church steeple whar he was hidin' dat day. When daytime come he went off to sleep lak Niggers will do when dey ain't got to hustle, and when he woke up Preacher Hansford was tellin' 'em 'bout de debbil was gwine to git de sinners. Right den a old rooster what he had stole up and crowed so loud it seemed lak Gabriel's trumpet on Judment Day. Dat runaway Nigger was skeered 'cause he knowed dey was gwine to find him sho, but he warn't skeered nuffin' compared to dem Niggers settin' in de gallery. Dey jus' knowed dat was de voice of de debbil what had done come atter 'em. Dem Niggers never stopped prayin' and testifyin' to de Lord, 'til de white folkses had done got dat runaway slave and de rooster out of de steeple. His marster was der and tuk him home and give him a good, sound thrashin'. "Slaves was 'lowed to have prayermeetin' on Chuesday (Tuesday) and Friday 'round at de diffunt plantations whar deir marsters didn't keer, and dere warn't many what objected. De good marsters all give deir slaves prayermeetin' passes on dem nights so de patterollers wouldn't git 'em and beat 'em up for bein' off deir marster's lands. Dey 'most nigh kilt some slaves what dey cotch out when dey didn't have no pass. White preachers done de talkin' at de meetin'houses, but at dem Chuesday and Friday night prayermeetin's, it was all done by Niggers. I was too little to 'member much 'bout dem meetin's, but my older sisters used to talk lots 'bout 'em long atter de war had brung our freedom. Dere warn't many slaves what could read, so dey jus' talked 'bout what dey had done heared de white preachers say on Sunday. One of de fav'rite texties was de third chapter of John, and most of 'em jus' 'membered a line or two from dat. Missy, from what folkses said 'bout dem meetin's, dere was sho a lot of good prayin' and testifyin', 'cause so many sinners repented and was saved. Sometimes at dem Sunday meetin's at de white folkses' church dey would have two or three preachers de same dey. De fust one would give de text and preach for at least a

hour, den another one would give a text and do his preachin', and 'bout dat time another one would rise up and say dat dem fust two brudders had done preached enough to save 3,000 souls, but dat he was gwine to try to double dat number. Den he would do his preachin' and atter dat one of dem others would git up and say: 'Brudders and Sisters, us is all here for de same and only purposedat of savin' souls. Dese other good brudders is done preached, talked, and prayed, and let the gap down; now I'm gwine to raise it. Us is gwine to git 'ligion enough to take us straight through dem pearly gates. Now, let us sing whilst us gives de new brudders and sisters de right hand of fellowship. One of dem old songs went sort of lak dis: 'Must I be born to dieAnd lay dis body down?' "When dey had done finished all de verses and choruses of dat dey started: 'Amazin' Grace, How sweet de soundDat saved a wretch lak me.' "'Fore dey stopped dey usually got 'round to singin': 'On Jordan's stormy banks I stand,And cast a wishful eye,To Canaan's fair and happy landWhar my possessions lie.' "Dey could keep dat up for hours and it was sho' good singin', for dat's one thing Niggers was born to doto sing when dey gits 'ligion. "When old Aunt Flora come up and wanted to jine de church she told 'bout how she had done seed de Hebenly light and changed her way of livin'. Folkses testified den 'bout de goodness of de Lord and His many blessin's what He give to saints and sinners, but dey is done stopped givin' Him much thanks any more. Dem days, dey 'zamined folkses 'fore dey let 'em jine up wid de church. When dey started 'zaminin' Aunt Flora, de preacher axed her: 'Is you done been borned again and does you believe dat Jesus Christ done died to save sinners?' Aunt Flora she started to cry; and she said: 'Lordy, Is He daid? Us didn't know dat. If my old man had done 'scribed for de paper lak I told him to, us would have knowed when Jesus died?" Neal giggled. "Missy," he said, "ain't dat jus' lak one of dem old-time Niggers? Dey jus' tuk dat for ign'ance and let her come on into de church. "Dem days it was de custom for marsters to hire out what slaves dey had dat warn't needed to wuk on deir own land, so our marster hired out two of my sisters. Sis' Anna hired to a fambly 'bout 16 miles from our place. She didn't lak it dar so she run away and I found her hid out in our 'tater 'ouse. One day when us was playin' she called to me right low and soft lak and told me she was hongry and for me to git her somepin t'eat but not to tell nobody she was dar. She said she had been dar widout nothin' t'eat for several days. She was skeered Marster might whup her. She looked so thin and bad I thought she was gwine

to die, so I told Mammy. Her and Marster went and brung Anna to de 'ouse and fed her. Dat pore chile was starved most to death. Marster kept her at home for 3 weeks and fed her up good, den he carried her back and told dem folkses what had hired her dat dey had better treat Anna good and see dat she had plenty t'eat. Marster was drivin' a fast hoss dat day, but bless your heart, Anna beat him back home dat day. She cried and tuk on so, beggin' him not to take her back dar no more dat he told her she could stay home. My other sister stayed on whar she was hired out 'til de war was over and dey give us our freedom. "Daddy had done hid all Old Marster's hosses when de yankees got to our plantation. Two of de ridin' hosses was in de smokehouse and another good trotter was in de hen 'ouse. Old Jake was a slave what warn't right bright. He slep' in de kitchen, and he knowed whar Daddy had hid dem hosses, but dat was all he knowed. Marster had give Daddy his money to hide too, and he tuk some of de plasterin' off de wall in Marster's room and put de box of money inside de wall. Den he fixed dat plasterin' back so nice you couldn't tell it had ever been tore off. De night dem yankees come, Daddy had gone out to de wuk 'ouse to git some pegs to fix somepin (us didn't have no nails dem days). When de yankees rid up to de kitchen door and found Old Jake right by hisself, dat pore old fool was skeered so bad he jus' started right off babblin' 'bout two hosses in de smoke'ouse and one in de hen 'ouse, but he was tremblin' so he couldn't talk plain. Old Marster heared de fuss dey made and he come down to de kitchen to see what was de matter. De yankees den ordered Marster to git 'em his hosses. Marster called Daddy and told him to git de hosses, but Daddy, he played foolish lak and stalled 'round lak he didn't have good sense. Dem sojers raved and fussed all night long 'bout dem hosses, but dey never thought 'bout lookin' in de smoke'ouse and hen 'ouse for 'em and 'bout daybreak dey left widout takin' nothin'. Marster said he was sho proud of my Daddy for savin' dem good hosses for him. [TR: 'Horses saved' written in margin.] "Marster had a long pocketbook what fastened at one end wid a ring. One day when he went to git out some money he dropped a roll of bills dat he never seed, but Daddy picked it up and handed it back to him right away. Now my Daddy could have kept dat money jus' as easy, but he was a 'ceptional man and believed evvbody ought to do right. "Aunt Tama's old man, Uncle Griff, come to live wid her on our place atter de war was over. 'Fore den he had belonged to a man named Colquitt.[HW: !!] Marster pervided a home for him and Aunt Tama 'til dey was both daid. When dey was buildin' de fust colored Methodist church in dat section Uncle Griff give a whole hundred dollars to de buildin' fund. Now it tuk a heap of scrimpin'

for him to save dat much money 'cause he never had made over $10 a month. Aunt Tama had done gone to Glory a long time when Uncle Griff died. Atter dey buried him dey come back and was 'rangin' de things in his little cabin. When dey moved dat little trunk what Aunt Tama used to keep gingerbread in, dey found jus' lots of money in it. Marster tuk keer of dat money 'til he found Uncle Griff's own sister and den he give it all to her. "One time Marster missed some of his money and he didn't want to 'cuse nobody, so he 'cided he would find out who had done de debbilment. He put a big rooster in a coop wid his haid stickin' out. Den he called all de Niggers up to de yard and told 'em somebody had been stealin' his money, and dat evvybody must git in line and march 'round dat coop and tetch it. He said dat when de guilty ones tetched it de old rooster would crow. Evvybody tetched it 'cept one old man and his wife; dey jus' wouldn't come nigh dat coop whar dat rooster was a-lookin' at evvybody out of his little red eyes. Marster had dat old man and 'oman sarched and found all de money what had been stole. "Mammy died about a year atter de war, and I never will forgit how Mist'ess cried and said: 'Neal, your mammy is done gone, and I don't know what I'll do widout her.' Not long atter dat, Daddy bid for de contract to carry de mail and he got de place, but it made de white folkses mighty mad, 'cause some white folkses had put in bids for dat contract. Dey 'lowed dat Daddy better not never start out wid dat mail, 'cause if he did he was gwine to be sorry. Marster begged Daddy not to risk it and told him if he would stay dar wid him he would let him have a plantation for as long as he lived, and so us stayed on dar 'til Daddy died, and a long time atter dat us kept on wukin' for Old Marster. "White folkses owned us back in de days 'fore de war but our own white folkses was mighty good to deir slaves. Dey had to larn us 'bedience fust, how to live right, and how to treat evvybody else right; but de best thing dey larned us was how to do useful wuk. De onliest time I 'member stealin' anything 'cept Aunt Tama's gingerbread was one time when I went to town wid Daddy in de buggy. When us started back home a man got in de seat wid Daddy and I had to ride down in de back of de buggy whar Daddy had hid a jug of liquor. I could hear it slushin' 'round and so I got to wantin' to know how it tasted. I pulled out de corncob stopper and tuk one taste. It was so good I jus' kep' on tastin' 'til I passed out, and didn't know when us got home or nuffin else 'til I waked up in my own bed next day. Daddy give me a tannin' what I didn't forgit for a long time, but dat was de wussest drunk I ever was. Lord, but I did love to follow my Daddy. "Folkses warn't sick much in dem days lak dey is now, but now us don't eat strong victuals no more. Us raked out hot ashes den and cooked good old ashcakes what was a heap better for us dan dis bread us buys from de stores

now. Marster fed us plenty ashcake, fresh meat, and ash roasted 'taters, and dere warn't nobody what could out wuk us. "A death was somepin what didn't happen often on our plantation, but when somebody did die folkses would go from miles and miles around to set up and pray all night to comfort de fambly of de daid. Dey never made up de coffins 'til atter somebody died. Den dey measured de corpse and made de coffin to fit de body. Dem coffins was lined wid black calico and painted wid lampblack on de outside. Sometimes dey kivvered de outside wid black calico lak de linin'. Coffins for white folkses was jus' lak what dey had made up for deir slaves, and dey was all buried in de same graveyard on deir own plantations. "When de war was over dey closed de little one-room school what our good Marster had kept in his back yard for his slaves, but out young Miss Ellen larnt my sister right on 'til she got whar she could teach school. Daddy fixed up a room onto our house for her school and she soon had it full of chillun. Dey made me study too, and I sho did hate to have to go to school to my own aister for she evermore did take evvy chance to lay dat stick on me, but I s'pects she had a right tough time wid me. When time come 'round to celebrate school commencement, I was one proud little Nigger 'cause I never had been so dressed up in my life before. I had on a red waist, white pants, and a good pair of shoes; but de grandest thing of all 'bout dat outfit was dat Daddy let me wear his watch. Evvybody come for dat celebration. Dere was over 300 folks at dat big dinner, and us had lots of barbecue and all sorts of good things t'eat. Old Marster was dar, and when I stood up 'fore all dem folks and said my little speech widout missin' a word, Marster sho did laugh and clap his hands. He called me over to whar he was settin' and said: 'I knowed you could larn if you wanted to.' Best of all, he give me a whole dollar. [TR: 'for reciting a speech' written in margin.] I was rich den, plumb rich. One of my sisters couldn't larn nothin'. De only letters she could ever say was 'G-O-D.' No matter what you axed her to spell she allus said 'G-O-D.' She was a good field hand though and a good 'oman and she lived to be more dan 90 years old. "Now, talkin' 'bout frolickin', us really used to dance. What I means, is sho 'nough old-time break-downs. Sometimes us didn't have no music 'cept jus' beatin' time on tin pans and buckets but most times Old Elice Hudson played his fiddle for us, and it had to be tuned again atter evvy set us danced. He never knowed but one tune and he played dat over and over. Sometimes dere was 10 or 15 couples on de floor at de same time and us didn't think nothin' of dancin' all night long. Us had plenty of old corn juice for refreshment, and atter Elice had two or three cups of dat juice, he could git 'Turkey in de Straw' out of dat fiddle lak nobody's business.

"One time a houseboy from another plantation wanted to come to one of our Saddy night dances, so his marster told him to shine his boots for Sunday and fix his hoss for de night and den he could git off for de frolic. Abraham shined his marster's boots 'till he could see hisself in 'em, and dey looked so grand he was tempted to try 'em on. Dey was a little tight but he thought he could wear 'em, and he wanted to show hisself off in 'em at de dance. Dey warn't so easy to walk in and he was 'fraid he might git 'em scratched up walkin' through de fields, so he snuck his Marster's hoss out and rode to de dance. When Abraham rid up dar in dem shiny boots, he got all de gals' 'tention. None of 'em wanted to dance wid de other Niggers. Dat Abraham was sho sruttin' 'til somebody run in and told him his hoss had done broke its neck. He had tied it to a limb and sho 'nough, some way, dat hoss had done got tangled up and hung its own self. Abraham begged de other Nigger boys to help him take de deid hoss home, but he had done tuk deir gals and he didn't git no help. He had to walk 12 long miles home in dem tight shoes. De sun had done riz up when he got dar and it warn't long 'fore his Marster was callin': 'Abraham, bring, me my boots.' Dat Nigger would holler out: 'Yas sah! I'se a-comin'. But dem boots wouldn't come off 'cause his foots had done swelled up in 'em. His marster kept on callin' and when Abraham seed he couldn't put it off no longer, he jus' cut dem boots off his foots and went in and told what he had done. His marster was awful mad and said he was a good mind to take de hide off Abraham's back. 'Go git my hoss quick, Nigger, 'fore I most kills you,' he yelled. Den Abraham told him: 'Marster I knows you is gwine to kill me now, but your hoss is done daid.' Den pore Abraham had to out and tell de whole story and his marster got to laughin' so 'bout how he tuk all de gals away from de other boys and how dem boots hurt him dat it looked lak he never would stop. When he finally did stop laughin' and shakin' his sides he said: 'Dat's all right Abraham. Don't never let nobody beat your time wid de gals.' And dat's all he ever said to Abraham 'bout it. "When my sister got married, us sho did have a grand time. Us cooked a pig whole wid a shiny red apple in its mouth and set it right in de middle of de long table what us had built out in de yard. Us had evvything good to go wid dat pig, and atter dat supper, us danced all night long. My sister never had seed dat man but one time 'fore she married him. "My Daddy and his cousin Jim swore wid one another dat if one died 'fore de other dat de one what was left would look atter de daid one's fambly and see dat none of de chillun was bound out to wuk for nobody. It warn't long atter dis dat Daddy died. I was jus' fourteen, and was wukin' for a brick mason larnin' dat trade. Daddy had done been sick a while, and one night de fambly woke me up and said he was dyin'. I run fast as I could for a doctor but Daddy was done

daid when I got back. Us buried him right side of Mammy in de old graveyard. It was most a year atter dat 'fore us had de funeral sermon preached. Dat was de way folkses done den. Now Mammy and Daddy was both gone, but old Marster said us chillun could live dar long as us wanted to. I went on back to wuk, 'cause I was crazy to be as good a mason as my Daddy was. In Lexin'ton dere is a rock wall still standin' 'round a whole square what Daddy built in slavery time. Long as he lived he blowed his bugle evvy mornin' to wake up all de folkses on Marse Frank's plantation. He never failed to blow dat bugle at break of day 'cep on Sundays, and evvybody on dat place 'pended on him to wake 'em up. "I was jus' a-wukin' away one day when Cousin Jim sent for me to go to town wid him. Missy, dat man brung ne right here to Athens to de old courthouse and bound me out to a white man. He done dat very thing atter swearin' to my Daddy he wouldn't never let dat happen. I didn't want to wuk dat way, so I run away and went back home to wuk. De sheriff come and got me and said I had to go back whar I was bound out or go to jail. Pretty soon I runned away again and went to Atlanta, and dey never bothered me 'bout dat no more. "De onliest time I ever got 'rested was once when I come to town to see 'bout gittin' somebody to pick cotton for me and jus' as I got to a certain Nigger's house de police come in and caught 'em in a crap game. Mr. McCune, de policeman, said I would have to go 'long wid de others to jail, but he would help me atter us got der and he did. He 'ranged it so I could hurry back home. "'Bout de best times us had in de plantation days was de corn shuckin's, log rollin's and syrup cookin's. Us allus finished up dem syrup cookin's wid a candy pullin'. "Atter he had all his corn gathered and put in big long piles, Marster 'vited de folkses from all 'round dem parts. Dat was de way it was done; evvybody holped de others git de corn shucked. Nobody thought of hirin' folkses and payin' out cash money for extra wuk lak dat. Dey 'lected a gen'ral to lead off de singin' and atter he got 'em to keepin' time wid de singin' de little brown jug was passed 'round. When it had gone de rounds a time or two, it was a sight to see how fast dem Niggers could keep time to dat singin'. Dey could do all sorts of double time den when dey had swigged enough liquor. When de corn was all shucked dey feasted and den drunk more liquor and danced as long as dey could stand up. De logrollin's and candy pullin's ended de same way. Dey was sho grand good times. "I farmed wid de white folkses for 32 years and never had no trouble wid nobody. Us allus settled up fair and square and in crop time dey never bothered to come 'round to see what Neal was doin', 'cause dey knowed dis Nigger was

wukin' all right. Dey was all mighty good to me. Atter I got so old I couldn't run a farm no more I wuked in de white folkses' gyardens and tended deir flowers. I had done been wukin' out Mrs. Steve Upson's flowers and when she 'come to pay, she axed what my name was. When I told her it was Neal Upson she wanted to know how I got de Upson name. I told her Mr. Frank Upson had done give it to me when I was his slave. She called to Mr. Steve and dey lak to have talked me to death, for my Marse Frank and Mr. Steve's daddy was close kinfolkses. "Atter dat I wuked deir flowers long as I was able to walk way off up to deir place, but old Neal can't wuk no more. Mr. Steve and his folkses comes to see me sometimes and I'se allus powerful glad to see 'em. "I used to wuk some for Miss Mary Bacon. She is a mighty good 'oman and she knowed my Daddy and our good Old Marster. Miss Mary would talk to me 'bout dem old days and she allus said: 'Neal, let's pray,' 'fore I left. Miss Mary never did git married. She's one of dem solitary ladies. "Now, Missy, how come you wants to know 'bout my weddin'? I done been married two times, but it was de fust time dat was de sho 'nough 'citin' one. I courted dat gal for a long, long time while I was too skeered to ax her Daddy for her. I went to see her evvy Sunday jus' 'termined to ax him for her 'fore I left, and I would stay late atter supper, but jus' couldn't git up nerve enough to do it. One Sunday I promised myself I would ax him if it kilt me, so I went over to his house early dat mornin' and told Lida, dat was my sweetheart's nameI says to her: 'I sho is gwine to ax him today.' Well, dinnertime come, suppertime come, and I was gittin' shaky in my jints when her Daddy went to feed his hogs and I went along wid him. Missy, dis is de way I finally did ax him for his gal. He said he was goin' to have some fine meat come winter. I axed him if it would be enough for all of his fambly, and he said: 'How come you ax dat, boy?' Den I jus' got a tight hold on dat old hog pen and said: 'Well, Sir, I jus' thought if you didn't have enough for all of 'em, I could take Lida.' I felt myself goin' down. He started laughin' fit to kill. 'Boy,' he says, 'Is you tryin' to ax for Lida? If so, I don't keer 'cause she's got to git married sometime.' I was so happy I left him right den and run back to tell Lida dat he said it was all right. "Us didn't have no big weddin'. Lida had on a new calico dress and I wore new jeans pants. Marster heared us was gittin' married dat day and he sont his new buggy wid a message for us to come right dar to him. I told Lida us better go, so us got in dat buggy and driv off, and de rest of de folkses followed in de wagon. Marster met us in front of old Salem Church. He had de church open and Preacher John Gibson waitin' der to marry us. Us warn't 'spectin' no church weddin', but Marster said dat Neal had to git married right. He never did forgit

his Niggers. Lida she's done been daid a long time, and I'se married again, but dat warn't lak de fust time." By now, Neal was evidently tired out but as the interviewer prepared to leave, Neal said: "Missy, I'se sho got somepin to tell my old 'oman when she gits home. She don't lak to leave me here by myself. I wish dere was somebody for me to talk to evvyday, for I'se had sich a good time today. I don't s'pect it's gwine to be long 'fore old Neal goes to be wid dem I done been tellin' you 'bout, so don't wait too long to come back to see me again."

[HW: Georgia] PLANTATION LIFE AS VIEWED BY AN EX-SLAVE JOHN F. VAN HOOK, Age 76 Newton Bridge Road Athens, Georgia Written by: Mrs. Sadie B. Hornsby Area 6 Athens Edited by: Mrs. Sarah H. Hall Athens and John N. Booth Area Supervisor of Federal Writers' ProjectAreas 6 & 7, Augusta, Ga. Dec. 1, 1938

John F. Van Hook was a short, stout man with a shining bald pate, a fringe of kinky gray hair, kindly eyes, and a white mustache of the Lord Chamberlain variety. His shabby work clothes were clean and carefully mended, and he leaned on a cane for support. John was looking for the "Farm Bureau Office," but he agreed to return for an interview after he had transacted his business. When he reappeared a short time later and settled down in a comfortable chair he gave the story of his early life with apparent enjoyment. In language remarkably free of dialect, John began by telling his full name and added that he was well known in Georgia and the whole country. "Until I retired," he remarked, "I taught school in North Carolina, and in Hall, Jackson, and Rabun Counties, in Georgia. I am farming now about five miles from Athens in the Sandy Creek district. I was born in 1862 in Macon County, North Carolina, on the George Seller's plantation, which borders the Little Tennessee River. "I don't know anything much, first hand, about the war period, as I was quite a child when that ended, but I can tell you all about the days of Reconstruction. What I know about the things that took place during the war was told me by my mother and other old people. "My father was Bas Van Hook and he married Mary Angel, my mother. Mother was born on Marse Dillard Love's plantation, and when his daughter, Miss Jenny, married Marse Thomas Angel's son, Marse Dillard gave Mother to Miss Jenny and when Little Miss Jenny Angel was born, Mother was her nurse. Marse Thomas and Miss Jenny Angel died, and Mother stayed right there keeping house for Little Miss Jenny and looking after her. Mother had more sense than all the rest of the slaves put together, and she even did Little Miss Jenny's shopping. "My father was the only darkey Old Man Isaac Van Hook owned, and he did anything that came to hand: he was a good carpenter and mechanic and helped the Van Hooks to build mills, and he made the shoes for that settlement. Thomas Aaron, George, James, Claude, and Washington were my five brothers, and my sisters were Zelia, Elizabeth, and Candace. Why, Miss, the only thing I can remember right off hand that we children done was fight and frolic like youngsters will do when they get together. With time to put my mind on it, I would probably recollect our games and songs, if we had any. "Our quarters was on a large farm on Sugar Fork River. The houses were what you would call log huts and they were scattered about promiscuously, no

regular lay-out, just built wherever they happened to find a good spring convenient. There was never but one room to a hut, and they wern't particular about how many darkies they put in a room. "White folks had fine four-poster beds with a frame built around the top of the bed, and over the frame hung pretty, ruffled white curtains and a similar ruffled curtain was around the bottom of the bed; the curtains made pretty ornaments. Slaves had beds of this general kind, but they warn't quite as pretty and fine. Corded springs were the go then. The beds used by most of the slaves in that day and time were called 'Georgia beds,' and these were made by boring two holes in the cabin wall, and two in the floor, and side pieces were run from the holes in the wall to the posts and fastened; then planks were nailed around the sides and foot, box-fashion, to hold in the straw that we used for mattresses; over this pretty white sheets and plenty of quilts was spreaded. Yes, mam, there was always plenty of good warm cover in those days. Of course, it was homemade, all of it. "My grandfather was a blacksmith and farmhand owned by Old Man Dillard Love. According to my earliest recollection my grandmother Van Hook was dead and I have no memories about her. My great, great grandmother, Sarah Angel, looked after slave children while their mothers were at work. She was a free woman, but she had belonged to Marse Tommy Angel and Miss Jenny Angel; they were brother and sister. The way Granny Sarah happened to be free was; one of the women in the Angel family died and left a little baby soon after one of Granny's babies was born, and so she was loaned to that family as wet nurse for the little orphan baby. They gave her her freedom and took her into their home, because they did not want her sleeping in slave quarters while she was nursing the white child. In that settlement, it was considered a disgrace for a white child to feed at the breast of a slave woman, but it was all right if the darkey was a free woman. After she got too old to do regular work, Granny Sarah used to glean after the reapers in the field to get wheat for her bread. She had been a favored slave and allowed to do pretty much as she pleased, and after she was a free woman the white folks continued to look after her every need, but she loved to do for herself as long as she was able to be up and about. "What did we have to eat then? Why, most everything; ash cakes was a mighty go then. Cornbread dough was made into little pones and placed on the hot rocks close to the fire to dry out a little, then hot ashes were raked out to the front of the fireplace and piled over the ash cakes. When thoroughly done they were taken out and the ashes washed off; they were just like cake to us children then. We ate lots of home-made lye hominy, beans, peas, and all kinds of greens, cooked with fat meat. The biggest, and maybe the best thing in the way of vegetables that we had then was the white-head cabbage; they grew large up

there in Carolina where I lived. There was just one big garden to feed all the folks on that farm. "Marse George had a good 'possum dog that he let his slaves use at night. They would start off hunting about 10 o'clock. Darkies knew that the best place to hunt for 'possums was in a persimmon tree. If they couldn't shake him out, they would cut the tree down, but the most fun was when we found the 'possum in a hollow log. Some of the hunters would get at one end of the log, and the others would guard the other end, and they would build a fire to smoke the 'possum out. Sometimes when they had to pull him out, they would find the 'possum in such a tight place that most of his hair would be rubbed off before they could get him out. Darkies hunted rabbits, squirrels, coons, all kinds of birds, and 'specially they was fond of going after wild turkeys. Another great sport was hunting deer in the nearby mountains. I managed to get a shot at one once. Marse George was right good about letting his darkies hunt and fish at night to get meat for themselves. Oh! Sure, there were lots of fish and they caught plenty of 'em in the Little Tennessee and Sugar Fork Rivers and in the numerous creeks that were close by. Red horse, suckers, and salmon are the kinds of fish I remember best. They were cooked in various ways in skillets, spiders, and ovens on the big open fireplace. "Now, about the clothes we wore in the days of the war, I couldn't rightly say, but my Mother said we had good comfortable garments. In the summer weather, boys and men wore plain cotton shirts and jeans pants. The homemade linsey-woolsy shirts that we wore over our cotton shirts, and the wool pants that we wore in winter, were good and warm; they had brogan shoes in winter too. Folks wore the same clothes on Sundays as through the week, but they had to be sure that they were nice and clean on Sundays. Dresses for the women folks were made out of cotton checks, and they had sunbonnets too. "Marse George Sellars, him that married Miss Ca'line Angel, was my real master. They had four children, Bud, Mount, Elizabeth, and, and er; I just can't bring to recollect the name of their other girl. They lived in a two-story frame house that was surrounded by an oak grove on the road leading from Franklin, North Carolina, to Clayton, Georgia. Hard Sellars was the carriage driver, and while I am sure Marse George must have had an overseer, I don't remember ever hearing anybody say his name. "Really, Miss, I couldn't say just how big that plantation was, but I am sure there must have been at least four or five hundred acres in it. One mighty peculiar thing about his slaves was that Marse George never had more than 99 slaves at one time; every time he bought one to try to make it an even hundred, a slave died. This happened so often, I was told, that he stopped trying to keep a hundred or more, and held on to his 99 slaves, and long as he did that, there

warn't any more deaths than births among his slaves. His slaves had to be in the fields when the sun rose, and there they had to work steady until the sun went down. Oh! Yes, mam, Marse Tommy Angel was mighty mean to his slaves, but Miss Jenny, his sister, was good as could be; that is the reason she gave my mother to her sister, Miss Ca'line Sellars; because she thought Marse Tommy was too hard on her. "I heard some talk as to how after the slaves had worked hard in the field all day and come to the house at night, they were whipped for mighty small offenses. Marse George would have them tied hand and foot over a barrel and would beat them with a cowhide, or cat-o'-nine tails lash. They had a jail in Franklin as far back as I can recollect. Old Big Andy Angel's white folks had him put in jail a heap of times, because he was a rogue and stole everything he could get his hands on. Nearly everybody was afraid of him; he was a great big double jointed man, and was black as the ace of spades. No, mam, I never saw any slaves sold, but my father's mother and his sister were sold on the block. The white folks that bought 'em took them away. After the war was over my father tried to locate 'em, but never once did he get on the right track of 'em. "Oh! Why, my white folks took a great deal of pains teaching their slaves how to read and write. My father could read, but he never learned to write, and it was from our white folks that I learned to read and write. Slaves read the Bible more than anything else. There were no churches for slaves on Marse George's plantation, so we all went to the white folks' church, about two miles away; it was called Clarke's Chapel. Sometimes we went to church at Cross Roads; that was about the same distance across Sugar Fork River. My mother was baptized in that Sugar Fork River by a white preacher, but that is the reason I joined the Baptist church, because my mother was a Baptist, and I was so crazy about her, and am 'til yet. "There were no funeral parlors in those days. They just funeralized the dead in their own homes, took them to the graveyard in a painted home-made coffin that was lined with thin bleaching made in the loom on the plantation, and buried them in a grave that didn't have any bricks or cement about it. That brings to my memory those songs they sung at funerals. One of them started off something like this, I Don't Want You to Grieve After Me. My mother used to tell me that when she was baptized they sung, You Shall Wear a Lily-White Robe. Whenever I get to studying about her it seems to me I can hear my mother singing that song again. She did love it so much. "No, mam, there didn't none of the darkies on Marse George Sellar's place run away to the North, but some on Marse Tommy Angel's place ran to the West. They told me that when Little Charles Angel started out to run away a bird flew in front of him and led him all the way to the West. Understand me, I am not

saying that is strictly so, but that is what I heard old folks say, when I was young. When darkies wanted to get news to their girls or wives on other plantations and didn't want Marse George to know about it, they would wait for a dark night and would tie rags on their feet to keep from making any noise that the paterollers might hear, for if they were caught out without a pass, that was something else. Paterollers would go out in squads at night and whip any darkies they caught out that could not show passes. Adam Angel was a great big man, weighing about 200 pounds, and he slipped out one night without a pass. When the paterollers found him, he was at his girl's place where they were out in the front yard stewing lard for the white folks. They knew he didn't belong on that plantation, so they asked him to show his pass. Adam didn't have one with him, and he told them so. They made a dive for him, and then, quick as a flash, he turned over that pot of boiling lard, and while they were getting the hot grease off of them he got away and came back to his cabin. If they had caught Adam, he would have needed some of that spilt grease on him after the beating they would have give him. Darkies used to stretch ropes and grapevines across the road where they knew paterollers would be riding; then they would run down the road in front of them, and when they got to the rope or vine they would jump over it and watch the horses stumble and throw the paterollers to the ground. That was a favorite sport of slaves. "After the darkies got in from the field at night, ate their supper, and finished up the chores for the day, on nights when the moon shone bright the men would work in their own cotton patches that Marse George allowed them; the women used their own time to wash, iron, patch, and get ready for the next day, and if they had time they helped the men in their cotton patches. They worked straight on through Saturdays, same as any other day, but the young folks would get together on Saturday nights and have little parties. "How did they spend Sundays? Why, they went to church on Sunday and visited around, holding prayermeetings at one another's cabins. Now, Christmas morning! Yes, mam, that was a powerful time with the darkies, if they didn't have nothing but a little sweet cake, which was nothing more than gingerbread. However, Marse George did have plenty of good things to eat at that time, such as fresh pork and wild turkeys, and we were allowed to have a biscuit on that day. How we did frolic and cut up at Christmas! Marse George didn't make much special to do on New Year's Day as far as holiday was concerned; work was the primary object, especially in connection with slaves. "Oh-oo-h! Everybody had cornshuckings. The man designated to act as the general would stick a peacock tail feather in his hat and call all the men together and give his orders. He would stand in the center of the corn pile, start the singing, and keep things lively for them. Now and then he would pass

around the jug. They sang a great deal during cornshuckings, but I have forgotten the words to those songs. Great excitement was expressed whenever a man found a red ear of corn, for that counted 20 points, a speckled ear was 10 points and a blue ear 5 points, toward a special extra big swig of liquor whenever a person had as many as 100 points. After the work was finished they had a big feast spread on long tables in the yard, and dram flowed plentiful, then they played ball, tussled, ran races, and did anything they knew how to amuse themselves. "Now, Ladies," John said, "please excuse me. I left my wife at home real sick, and I just must hurry to the drug store and get some flaxseed so I can make a poultice for her." As he made a hasty departure, he agreed to complete the story later at his home, and gave careful directions for finding the place. A month later, two visitors called on John at his small, unpainted house in the center of a hillside cotton patch. A tall, thin Negress appeared in the doorway. "Yes, mam, John Van Hook lives here. He's down in the field with his hoe, digging 'taters." She leaned from the porch and called, "Daddy, Daddy! Somebody wants to see you." Asked if John was her father, she answered "No, mam, he is my husband. I started calling him Daddy when our child was little, so I've been calling him that ever since. My name is Laney." The walls of the room into which John invited his callers were crudely plestered with newspapers and the small space was crowded with furniture of various kinds and periods. The ladder-back chairs he designated for his guests were beautiful. "They are plantation-made," he explained, "and we've had 'em a mighty long time." On a reading table a pencil and tablet with a half-written page lay beside a large glass lamp. Newspapers and books covered several other tables. A freshly whitewashed hearth and mantel were crowned by an oldfashioned clock, and at the end of the room a short flight of steps led to the dining room, built on a higher floor level. "Now, let's see! Where was I?," John began. "Oh, yes, we were talking about cornshuckings, when I had to leave your office. Well, I haven't had much time to study about those cornshucking songs to get all the words down right, but the name of one was General Religh Hoe, and there was another one that was called, Have a Jolly Crowd, and a Little Jolly Johnny. "Now you needn't to expect me to know much about cotton pickings, for you know I have already told you I was raised in North Carolina, and we were too far up in the mountains for cotton growing, but I have lived in a cotton growing country for forty-odd years.

"As to parties and frolics, I guess I could have kept those things in mind, but when I realized that being on the go every night I could get off, week in and week out, was turning my mind and heart away from useful living, I tried to put those things out of my life and to train myself to be content with right living and the more serious things of life, and that's why I can't remember more of the things about our frolics that took place as I was growing up. About all I remember about the dances was when we danced the cotillion at regular old country break-downs. Folks valued their dances very highly then, and to be able to perform them well was a great accomplishment. Turkey in the Straw is about the oldest dance tune I can remember. Next to that is Taint Gonna Rain No More, but the tune as well as words to that were far different from the modern song by that name. Rabbit Hair was another favorite song, and there were dozens of others that I just never tried to remember until you asked me about them. "My father lived in Caswell County and he used to tell us how hard it was for him to get up in the morning after being out most of the night frolicking. He said their overseer couldn't talk plain, and would call them long before crack of dawn, and it sounded like he was saying, 'Ike and a bike, Ike and a bike.' What he meant was, 'Out and about! Out and about!' "Marriage in those days was looked upon as something very solemn, and it was mighty seldom that anybody ever heard of a married couple trying to get separated. Now it's different. When a preacher married a couple, you didn't see any hard liquor around, but just a little light wine to liven up the wedding feast. If they were married by a justice of the peace, look out, there was plenty of wine and," here his voice was almost awe-stricken, "even whiskey too." Laney interrupted at this stage of the story with, "My mother said they used to make up a new broom and when the couple jumped over it, they was married. Then they gave the broom to the couple to use keeping house." John was evidently embarrassed. "Laney," he said, "that was never confirmed. It was just hearsay, as far as you know, and I wouldn't tell things like that. "The first colored man I ever heard preach was old man Johnny McDowell. He married Angeline Pennon and William Scruggs, uncle to Ollie Scruggs, who lives in Athens now. After the wedding they were all dancing around the yard having a big time and enjoying the wine and feast, and old man McDowell, sitting there watching them, looked real thoughtful and sad; suddenly he said: 'They don't behave like they knew what's been done here today. Two people have been joined together for life. No matter what comes, or what happens, these two people must stand by each other, through everything, as long as they both shall live.' Never before had I had such thoughts at a wedding. They had always just been times for big eats, dancing, frolicking, and lots of jokes, and

some of them pretty rough jokes, perhaps. What he said got me to thinking, and I have never been careless minded at a wedding since that day. Brother McDowell preached at Clarke's Chapel, about five miles south of Franklin, North Ca'lina, on the road leading from England to Georgia; that road ran right through the Van Hook place." Again Laney interrupted her husband. "My mother said they even had infare dinners the next day after the wedding. The infare dinners were just for the families of the bride and groom, and the bride had a special dress for that occasion that she called her infare dress. The friends of both parties were there at the big feast on the wedding day, but not at the infare dinner." "And there was no such a thing as child marriages heard of in those days," John was speaking again. "At least none of the brides were under 15 or 16 years old. Now you can read about child brides not more than 10 years old, 'most ever' time you pick up a paper. "I don't remember much, about what I played until I got to be about 10 years old. I was a terrible little fellow to imitate things. Old man Tommy Angel built mills, and I built myself a little toy mill down on the branch that led to Sugar Fork River. There was plenty of nice soapstone there that was so soft you could cut it with a pocket knife and could dress it off with a plane for a nice smooth finish. I shaped two pieces of soapstone to look like round millstones and set me up a little mill that worked just fine. "We run pretty white sand through it and called that our meal and flour. My white folks would come down to the branch and watch me run the little toy mill. I used to make toy rifles and pistols and all sorts of nice playthings out of that soapstone. I wish I had a piece of that good old soapstone from around Franklin, so I could carve some toys like I used to play with for my boy." "We caught real salmon in the mountain streams," John remarked. "They weighed from 3 to 25 pounds, and kind of favored a jack fish, only jack fishes have duck bills, and these salmon had saw teeth. They were powerful jumpers and when you hooked one you had a fight on your hands to get it to the bank no matter whether it weighed 3 or 25 pounds. The gamest of all the fish in those mountain streams were red horses. When I was about 9 or 10 years old I took my brother's fish gig and went off down to the river. I saw what looked like the shadow of a stick in the clear water and when I thrust the gig at it I found mighty quick I had gigged a red horse. I did my best to land it but it was too strong for me and pulled loose from my gig and darted out into deep water. I ran fast as I could up the river bank to the horseshoe bend where a flat bottom boat belonging to our family was tied. I got in that boat and chased that fish 'til I got him. It weighed 6 pounds and was 2 feet and 6 inches long. There was

plenty of excitement created around that plantation when the news got around that a boy, as little as I was then, had landed such a big old fighting fish." "Suckers were plentiful and easy to catch but they did not give you the battle that a salmon or a red horse could put up and that was what it took to make fishing fun. We had canoes, but we used a plain old flat boat, a good deal like a small ferry boat, most of the time. There was about the same difference in a canoe and a flat boat that there is in a nice passenger automobile and a truck." When asked if he remembered any of the tunes and words of the songs he sang as a child, John was silent for a few moments and then began to sing: "A frog went courtin'And he did rideUh hunhWith a sword and pistolBy his sideUh hunh. "Old uncle Rat laughed,Shook his old fat side;He thought his nieceWas going to be the bride.Uh hunh, uh hunh "Where shall the wedding be?Uh hunhWhere shall the wedding be?Uh hunh "Way down yonderIn a hollow gum tree.Uh hunh, un hunh, uh hunh. "Who shall the waiters be?Uh hunhGranddaddy Louse and aBlack-eyed flea.Uh hunh, uh hunh, uh hunh." Laney reminded him of a song he used to sing when their child was a baby. "It is hard for me to formulate its words in my mind. I just cannot seem to get them," he answered, "but I thought of this one the other night and promised myself I would sing it for you sometime. It's Old Granny Mistletoe. "Old Granny Mistletoe,Lyin' in the bed,Out the windowShe poked her head. "She says, 'Old Man,The gray goose's gone,And I think I heard her holler,Kingcant-you-O, King-cant-you-O!' "The old fox stepped around,A mighty fast step.He hung the old gray gooseUp by the neck. "Her wings went flip-flopOver her back,And her legs hung down.Ding-downyO, ding-downy-O. "The old fox marchedOn to his den.Out come his young ones,Some nine or ten. "Now we will haveSome-supper-O, some-summer-O.Now we will haveSomesupper-O, some-supper-O." "The only riddle I remember is the one about: 'What goes around the house, and just makes one track?' I believe they said it was a wheelbarrow. Mighty few people in that settlement believed in such things as charms. They were too intelligent for that sort of thing. "Old man Dillard Love didn't know half of his slaves. They were called 'Love's free niggers.' Some of the white folks in that settlement would get after their niggers and say 'who do you think you are, you must think you are one of

Dillard Love's free niggers the way you act.' Then the slave was led to the whipping post and brushed down, and his marster would tell him, 'now you see who is boss.' "Marse Dillard often met a darkey in the road, he would stop and inquire of him, 'Who's nigger is you?' The darkey would say 'Boss I'se your nigger.' If Marse Dillard was feeling good he would give the darkey a present. Heaps of times he gave them as much as five dollars, 'cording to how good he was feeling. He treated his darkies mighty good. "My grandfather belonged to Marse Dillard Love, and when the war was declared he was too old to go. Marse George Sellars went and was wounded. You know all about the blanket rolls they carried over their shoulders. Well, that bullet that hit him had to go all the way through that roll that had I don't know how many folds, and its force was just about spent by the time it got to his shoulder; that was why it didn't kill him, otherwise it would have gone through him. The bullet was extracted, but it left him with a lame shoulder. "Our Mr. Tommy Angel went to the war, and he got so much experience shooting at the Yankees that he could shoot at a target all day long, and then cover all the bullet holes he made with the palm of one hand. Mr. Tommy was at home when the Yankees come though. "Folks around our settlement put their darkies on all their good mules and horses, and loaded them down with food and valuables, then sent them to the nearby mountains and caves to hide until the soldiers were gone. Mr. Angel himself told me later that lots of the folks who came around pilfering after the war, warn't northerners at all, but men from just anywhere, who had fought in the war and came back home to find all they had was gone, and they had to live some way. "One day my father and another servant were laughing fit to kill at a greedy little calf that had caught his head in the feed basket. They thought it was just too funny. About that time a Yankee, in his blue uniform coming down the road, took the notion the men were laughing at him. 'What are you laughing at?' he said, and at that they lit out to run. The man called my father and made him come back, 'cause he was the one laughing so hard. Father thought the Yankee vas going to shoot him before he could make him understand they were just laughing at the calf. "When the war was over, Mr. Love called his slaves together and told them they had been set free. He explained everything to them very carefully, and told them he would make farming arrangements for all that wanted to stay on there with him. Lots of the darkies left after they heard about folks getting rich working on the railroads in Tennessee and about the high wages that were

being paid on those big plantations in Mississippi. Some of those labor agents were powerful smart about stretching the truth, but those folks that believed them and left home found out that it's pretty much the same the world over, as far as folks and human nature is concerned. Those that had even average common sense got along comfortable and all right in Tennessee and Mississippi, and those that suffered out there were the sort that are so stupid they would starve in the middle of a good apple pie. My brother that went with the others to Tennessee never came back, and we never saw him again. "My father did not want me to leave our home at Franklin, North Carolina, and come to Georgia, for he had been told Georgia