[TR: ***] = Transcriber Note [HW: ***] = Handwritten Note



SLAVE NARRATIVES

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

TYPEWRITTEN RECORDS PREPARED BY THE FEDERAL WRITERS' PROJECT 1936-1938 ASSEMBLED BY THE LIBRARY OF CONGRESS PROJECT WORK PROJECTS ADMINISTRATION FOR THE DISTRICT OF COLUMBIA SPONSORED BY THE LIBRARY OF CONGRESS

WASHINGTON 1941



VOLUME III

FLORIDA NARRATIVES



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



INFORMANTS

Anderson, Josephine Andrews, Samuel Simeon Austin, Bill

Berry, Frank Biddie, Mary Minus Boyd, Rev. Eli Boynton, Rivana Brooks, Matilda Bynes, Titus

Campbell, Patience Clayton, Florida Coates, Charles Coates, Irene Coker, Neil

Davis, Rev. Young Winston Dorsey, Douglas Douglass, Ambrose Duck, Mama Dukes, Willis

Everett, Sam and Louisa

Gaines, Duncan Gantling, Clayborn Gragston, Arnold Gresham, Harriett

Hall, Bolden Hooks, Rebecca

Jackson, Rev. Squires

Kemp, John Henry (Prophet) Kinsey, Cindy

Lee, Randall Lycurgas, Edward

McCray, Amanda Maxwell, Henry Mitchell, Christine Moore, Lindsey Mullen, Mack

Napoleon, Louis Nickerson, Margrett

Parish, Douglas Pretty, George

Scott, Anna Sherman, William Smalls, Samuel

Taswell, Salena Taylor, Dave Thomas, Acie Thomas, Shack Towns, Luke

Williams, Willis Wilson, Claude Augusta

COMBINED INTERVIEWS [TR: County names added]

DADE COUNTY, FLORIDA, EX-SLAVE STORIES Charley Roberts Jennie Colder Banana Williams Frank Bates William Neighten Rivana Boynton [TR: Riviana in text] Salena Taswell

DADE COUNTY, FLORIDA, FOLKLORE Annie Trip Millie Sampson Annie Gail Jessie Rowell Margaret White Priscilla Mitchell Fannie McCay Hattie Thomas David Lee



FOLK STUFF, FLORIDA Jules A. Frost Tampa, Florida October 20, 1937

JOSEPHINE ANDERSON

HANTS

"I kaint tell nothin bout slavery times cept what I heared folks talk about. I was too young to remember much but I recleck seein my granma milk de cows an do de washin. Granpa was old, an dey let him do light work, mosly fish an hunt.

"I doan member nothin bout my daddy. He died when I was a baby. My stepfather was Stephen Anderson, an my mammy's name was Dorcas. He come fum Vajinny, but my mammy was borned an raised in Wilmington. My name was Josephine Anderson fore I married Willie Jones. I had two half-brothers youngern me, John Henry an Ed, an a half-sister, Elsie. De boys had to mind de calves an sheeps, an Elsie nursed de missus' baby. I done de cookin, mosly, an helped my mammy spin.

"I was ony five year old when dey brung me to Sanderson, in Baker County, Florida. My stepfather went to work for a turpentine man, makin barrels, an he work at dat job till he drop dead in de camp. I reckon he musta had heart disease.

"I doan recleck ever seein my mammy wear shoes. Even in de winter she go barefoot, an I reckon cold didn't hurt her feet no moran her hands an face. We all wore dresses made o' homespun. De thread was spun an de cloth wove right in our own home. My mamy an granmamy an me done it in spare time.

"My weddin dress was blue—blue for true. I thought it was de prettiest dress I ever see. We was married in de court-house, an dat be a mighty happy day for me. Mos folks dem days got married by layin a broom on de floor an jumpin over it. Dat seals de marriage, an at de same time brings em good luck.

"Ya see brooms keeps hants away. When mean folks dies, de old debbil sometimes doan want em down dere in da bad place, so he makes witches out of em, an sends em back. One thing bout witches, dey gotta count everthing fore dey can git acrosst it. You put a broom acrosst your door at night an old witches gotta count ever straw in dat broom fore she can come in.

"Some folks can jes nachly see hants bettern others. Teeny, my gal can. I reckon das cause she been borned wid a veil—you know, a caul, sumpum what be over some babies' faces when dey is borned. Folks borned wid a caul can see sperrits, an tell whas gonna happen fore it comes true.

"Use to worry Teeny right smart, seein sperrits day an night. My husban say he gonna cure her, so he taken a grain o' corn an put it in a bottle in Teeny's bedroom over night. Den he planted it in de yard, an driv plenty sticks roun da place. When it was growin good, he put leaf-mold roun de stalk, an watch it ever day, an tell us don't nobody touch de stalk. It raise three big ears o' corn, an when dey was good roastin size he pick em off an cook em an tell Teeny eat ever grain offn all three cobs. He watch her while she done it, an she ain never been worried wid hants no more. She sees em jes the same, but dey doan bother her none.

"Fust time I ever knowed a hant to come into our quarters was when I was jes big nough to go out to parties. De game what we use to play was spin de plate. Ever time I think on dat game it gives me de shivers. One time there was a strange young man come to a party where I was. Said he name Richard Green, an he been takin keer o' horses for a rich man what was gonna buy a plantation in dat county. He look kinda slick an dressed-up—diffunt from de rest. All de gals begin to cast sheep's eyes at him, an hope he gonna choose dem when day start playin games.

"Pretty soon dey begin to play spin de plate an it come my turn fust thing. I spin it an call out 'Mister Green!' He jumps to de middle o' de ring to grab de plate an 'Bang'—bout four guns go off all at oncet, an Mister Green fall to de floor plum dead shot through de head.

"Fore we knowed who done it, de sheriff an some more men jump down from de loft, where dey bean hidin an tell us quit hollerin an doan be scairt. Dis man be a bad deeper—you know, one o' them outlaws what kills folks. He some kinda foreigner, an jes tryin make blieve he a niggah, so's they don't find him.

"Wall we didn't feel like playin no more games, an f'ever after dat you coundn't git no niggahs to pass dat house alone atter dark. Dey say da place was hanted, an if you look through de winder any dark night you could see a man in dere spinnin de plate.

"I sho didn't never look in, cause I done seen more hants aready dan I ever wants to see agin. One night I was goin to my granny's house. It was jes comin dark, an when I got to de crick an start across on de foot-log, dere on de other end o' dat log was a man wid his haid cut off an layin plum over on his shoulder. He look at me, kinda pitiful, an don't say a word—but I closely never waited to see what he gonna talk about. I pure flew back home. I was so scairt I couldn't tell de folks what done happened till I set down an get my breath.

"Nother time, not so long ago, when I live down in Gary, I be walkin down de railroad track soon in de mornin an fore I knowed it, dere was a white man walkin long side o' me. I jes thought it were somebody, but I wadn't sho, so I turn off at de fust street to git way from dere. De nex mawnin I be boin[TR: goin?] to work at de same time. It were kinda foggy an dark, so I never seen nobody till I mighty nigh run into dis same man, an dere he goes, bout half a step ahead o' me, his two hands restin on his be-hind.

"I was so close up to him I could see him plain as I see you. He had fingernails dat long, all cleaned an polished. He was tull, an had on a derby hat, an stylish black clothes. When I walk slow he slow down, an when I stop, he stop, never oncet lookin roun. My feets make a noise on de cinders tween de rails, but he doan make a mite o' noise. Dat was de fust thing got me scairt, but I figger I better find out for sho ifen he be a sperrit; so I say, gook an loud: 'Lookee here, Mister, I jez an old colored woman, an I knows my place, an I wisht you wouldn't walk wid me counta what folks might say.'

"He never looked roun no moren if I wan't there, an I cut my eyes roun to see if there is somebody I can holler to for help. When I looked back he was gone; gone, like dat, without makin a sound. Den I knowed he be a hant, an de nex day when I tell somebody bout it dey say he be de genman what got killed at de crossin a spell back, an other folks has seen him jus like I did. Dey say dey can hear babies cryin at de trestle right near dere, an ain't nobody yit ever found em.

"Dat ain de ony hant I ever seen. One day I go out to de smokehouse to git a mess o' taters. It was after sundown, but still purty light. When I gits dere de door be unlocked an a big man standin half inside. 'What you doin stealin our taters!' I hollers at him, an pow! He gone, jes like dat. Did I git back to dat house! We mighty glad to eat grits an cornbread dat night.

"When we livin at Titusville, I see my old mammy comin up de road jus as plain as day. I stan on de porch, fixin to run an meet her, when all of a sudden she be gone. I begin to cry an tell de folks I ain't gonna see my mammy agin. An sho nuff, I never did. She die at Sanderson, back in West Florida, fore I got to see her.

"Does I blieve in witches? S-a-a-y, I knows more bout em den to jes 'blieve'—I been rid by em. Right here in dis house. You ain never been rid by a witch? Well, you mighty lucky. Dey come in de night, ginnerly soon after you drop off to sleep. Dey put a bridle on your head, an a bit in your mouth, an a saddle on your back. Den dey take off their skin an hang it up on de wall. Den dey git on you an some nights dey like to ride you to death. You try to holler but you kaint, counta the iron bit in your mouth, an you feel like somebody holdin you down. Den dey ride you back home an into your bed. When you hit de bed you jump an grab de kivers, an de witch be gone, like dat. But you know you been rid mighty hard, cause you all wet wid sweat, an you feel plum tired out.

"Some folks say you jus been dreamin, counta de blood stop circulatin in yaur back. Shucks! Dey ain never been rid by a witch, or dey ain sayin dat.

"Old witch docter, he want ten dollers for a piece of string, what he say some kinda charm words over. Tells me to make a image o' dat old witch outa dough, an tie dat string roun its neck; den when I bake it in de oven, it swell up an de magic string shet off her breath. I didn't have no ten dollar, so he say ifen I git up five dollar he make me a hand—you know, what collored folks cals a jack. Dat be a charm what will keep de witches away. I knows how to make em, but day doan do no good thout de magic words, an I doan know dem. You take a little pinch o' dried snake skin an some graveyard dirt, an some red pepper an a lock o' your hair wrapped roun some black rooster feathers. Den you spit whiskey on em an wrap em in red flannel an sew if into a ball bout dat big. Den you hang it under your right armpit, an ever week you give it a drink o' whiskey, to keep it strong an powful.

"Dat keep de witches fum ridin you; but nary one o' dese charms work wid dis old witch. I got a purty good idee who she is, an she got a charm powfuller dan both of dem. But she kaint git acrosst flaxseed, not till she count ever seed. You doan blieve dat? Huh! I reckon I knows—I done tried it out. I gits me a lil bag o' pure fresh flaxseed, an I sprinkle it all roun de bed; den I put some on top of da mattress, an under de sheet. Den I goes to bed an sleeps like a baby, an dat old witch doan bother me no more.

"Ony oncet. Soon's I wake up, I light me a lamp an look on de floor an dere, side o' my bed was my dress, layin right over dat flaxseed, so's she could walk over on de dress, big as life. I snatch up de dress an throw it an de bed; den I go to sleep, an I ain never been bothered no more.

"Some folks reads de Bible backwards to keep witches fum ridin em, but dat doan do me no good, cause I kaint read. But flaxseed work so good I doan be studyin night-ridin witches no more."



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Rachel A. Austin, Field Worker John A. Simms, Editor Jacksonville, Florida October 27, 1936

SAMUEL SIMEON ANDREWS

For almost 30 years Edward Waters College, an African Methodist Episcopal School, located on the north side of Kings Road in the western section of Jacksonville, has employed as watchman, Samuel Simeon Andrews (affectionately called "Parson"), a former slave of A.J. Lane of Georgia, Lewis Ripley of Beaufort, South Carolina, Ed Tillman of Dallas, Texas, and John Troy of Union Springs, Alabama.

"Parson" was born November 18, 1850 in Macon, Georgia, at a place called Tatum Square, where slaves were held, housed and sold. "Speculators" (persons who traveled from place to place with slaves for sale) had housed 84 slaves there—many of whom were pregnant women. Besides "Parson," two other slave-children, Ed Jones who now lives in Sparta, Georgia, and George Bailey were born in Tatum Square that night. The morning after their births, a woman was sent from the nearby A.J. Lane plantation to take care of the three mothers; this nurse proved to be "Parson's" grandmother. His mother told him afterwards that the meeting of mother and daughter was very jubilant, but silent and pathetic, because neither could with safety show her pleasure in finding the other. At the auction which was held a few days later, his mother, Rachel, and her two sons, Solomon Augustus and her infant who was later to be known as "Parson," were purchased by A.J. Lane who had previously bought "Parson's" father, Willis, from a man named Dolphus of Albany, Georgia; thus were husband and wife re-united. They were taken to Lane's plantation three miles out of Sparta, Georgia, in Hancock County. Mr. Lane owned 85 slaves and was known to be very kind and considerate.

"Parson" lived on the Lane plantation until he was eight years old, when he was sold to Lewis Ripley of Beaufort, South Carolina, with whom he lived for two years; he was then sold to Ed Tillman of Dallas, Texas; he stayed on the Tillman plantation for about a year and until he was purchased by John Troy of Union Springs, Alabama—the richest slave-holder in Union Springs, Alabama; he remained with him until Emancipation. He recalls that during one of these sales about $800.00 was paid for him.

He describes A.J. Lane as being a kind slave-holder who fed his slaves well and whipped them but little. All of his other masters, he states, were nice to children, but lashed and whipped the grown-ups.

Mr. Lane's family was comprised of his wife, Fannie (who also was very kind to the slaves) five children, Harriett Ann, Jennie, Jeff, Frankie and Mae Roxie, a brother (whose name he does not recall) who owned a few slaves but was kind to those that he did own. Although very young during slavery, "Parson" remembers many plantation activities and customs, among which are the following: That the master's children and those of the slaves on the plantation played together; the farm crops consisted of corn, cotton, peas, wheat and oats; that the food for the slaves was cooked in pots which were hung over a fire; that the iron ovens used by the slaves had tops for baking; how during the Civil War, wheat, corn and dried potatoes were parched and used as substitutes for coffee; that his mother was given a peck of flour every two weeks; that a mixture of salt and sand was dug from the earthern floor of the smokehouse and water poured over it to get the salt drippings for seasoning; that most medicine consisted of boiled roots; when thread and cloth were dyed with the dye obtained from maple bark; when shoes were made on a wooden last and soles and uppers fastened together with maple pegs; when the white preachers preached "obey your masters"; that the first buggy that he saw was owned by his master, A.J. Lane; it had a seat at the rear with rest which was usually occupied by a man who was called the "waiter"; there was no top to the seat and the "waiter" was exposed to the weather. He recalls when wooden slats and tightened ropes were used for bed springs; also the patience of "Aunt Letha" an old woman slave who took care of the children in the neighborhood while their parents worked, and how they enjoyed watching "Uncle Umphrey" tan cow and pig hides.

"Parson" describes himself as being very frisky as a boy and states that he did but very little work and got but very few whippings. Twice he ran away to escape being whipped and hid in asparagus beds in Sparta, Georgia until nightfall; when he returned the master would not whip him because he was apprehensive that he might run away again and be stolen by poorer whites and thus cause trouble. The richer whites, he relates, were afraid of the poorer whites; if the latter were made angry they would round up the owners' sheep and turn them loose into their cotton fields and the sheep would eat the cotton, row by row.

He compares the relationship between the rich and poor whites during slavery with that of the white and Negro people of today.

With a face full of frowns, "Parson" tells of a white man persuading his mother to let him tie her to show that he was master, promising not to whip her, and she believed him. When he had placed her in a buck (hands tied on a stick so that the stick would turn her in any direction) he whipped her until the blood ran down her back.

With changed expression he told of an incident during the Civil War: Slaves, he explained had to have passes to go from one plantation to another and if one were found without a pass the "patrollers" would pick him up, return him to his master and receive pay for their service. The "patrollers" were guards for runaway slaves. One night they came to Aunt Rhoda's house where a crowd of slaves had gathered and were going to return them to their masters; Uncle Umphrey the tanner, quickly spaded up some hot ashes and pitched it on them; all of the slaves escaped unharmed, while all of the "patrollers" were badly injured; no one ever told on Uncle Umphrey and when Aunt Rhoda was questioned by her master she stated that she knew nothing about it but told them that the "patrollers" had brought another "nigger" with them; her master took it for granted that she spoke the truth since none of the other Negroes were hurt. He remembers seeing this but does not remember how he, as a little boy, was prevented from telling about it.

Asked about his remembrance or knowledge of the slaves' belief in magic and spells he said: "I remember this and can just see the dogs running around now. My mother's brother, "Uncle Dick" and "Uncle July" swore they would not work longer for masters; so they ran away and lived in the woods. In winter they would put cotton seed in the fields to rot for fertilizer and lay in it for warmth. They would kill hogs and slip the meat to some slave to cook for food. When their owners looked for them, "Bob Amos" who raised "nigger hounds" (hounds raised solely to track Negro slaves) was summoned and the dogs located them and surrounded them in their hide-out; one went one way and one the other and escaped in the swamps; they would run until they came to a fence—each kept some "graveyard dust and a few lightwood splinters" with which they smoked their feet and jumped the fence and the dogs turned back and could track no further. Thus, they stayed in the woods until freedom, when they came out and worked for pay. Now, you know "Uncle Dick" just died a few years ago in Sparta, Georgia."

When the Civil War came he remembers hearing one night "Sherman is coming." It was said that Wheeler's Cavalry of the Confederates was always "running and fighting." Lane had moved the family to Macon, Georgia, and they lived on a place called "Dunlap's Hill." That night four preachers were preaching "Fellow soldiers, the enemy is just here to Bolden's Brook, sixteen miles away and you may be carried into judgment; prepare to meet your God." While they were preaching, bombs began to fly because Wheeler's Cavalry was only six miles away instead of 16 miles; women screamed and children ran. Wheeler kept wagons ahead of him so that when one was crippled the other would replace it. He says he imagines he hears the voice of Sherman now, saying: "Tell Wheeler to go on to South Carolina; we will mow it down with grape shot and plow it in with bombshell."

Emancipation came and with it great rejoicing. He recalls that Republicans were called "Radicals" just after the close of the Civil War.

Mr. Lane was able to save all of his meat, silver, and other valuables during the war by having a cave dug in the hog pasture; the hogs trampled over it daily.

"Parson" states that among the papers in his trunk he has a piece of money called "shin plasters" which was used during the Civil War.

The slaves were not allowed to attend schools of any kind; and school facilities immediately following Emancipation were very poor; when the first teacher, Miss Smith, a Yankee, came to Sparta, Georgia and began teaching Sunday School, all of the children were given testaments or catechisms which their parents were afraid for them to keep lest their masters whip them, but the teacher called on the parents and explained to them that they were as free as their former masters.

"Parson" states that when he was born, his master named him "Monk." His grandfather, Willis Andrews, who was a free man of Pittsburg, Pennsylvania, purchased the freedom of his wife Lizzie, but was never able to purchase their four children; his father, also named Willis, died a slave, was driven in an ox-cart to a hole that had been dug, put in it and covered up; his mother nor children could stop work to attend the funeral, but after the Emancipation, he and a brother returned, found "Uncle Bob" who helped bury him and located his grave. Soon after he had been given his freedom, "Parson" walked from Union Springs, Alabama where his last master had taken him—back to Macon, Georgia, and rejoined his mother, Rachel, his brothers, Samuel Augustus, San Francisco, Simon Peter, Lewis, Carter, Powell Wendell and sisters, Lizzie and Ann; they all dropped the name of their master, Lane, and took the name of their grandfather, Andrews.

"Parson" possesses an almost uncanny memory and attributes it to his inability to write things down and therefore being entirely dependent upon his memory. He had passed 30 years of age and had two children who could read and write before he could. His connection with Edward Waters College has given him a decided advantage for education and there are few things that he cannot discuss intelligently. He has come in contact with thousands of students and all of the ministers connected with the African Methodist Episcopal Church in the State of Florida and has attended all of the State and General Conferences of this Church for the past half century. He has lived to be 85 years of age and says he will live until he is 106. This he will do because he claims: "Your life is in your hand" and tells these narratives as proof:

"In 1886 when the present Atlantic Coast Line Railroad was called the S.F.W. and I was coming from Savannah to Florida, some tramps intent upon robbery had removed spikes from the bridge and just as the alarm was given and the train about to be thrown from the track, I raised the window and jumped to safety. I then walked back two miles to report it. More than 70 were killed who might have been saved had they jumped as I did. As a result, the S.F. and W. gave me a free pass for life with which I rode all over the United States and once into Canada." He proudly displays this pass and states that he would like to travel over the United States again but that the school keeps him too close.

"I had been very sick but took no medicine; my wife went out to visit Sister Nancy—shortly afterwards I heard what sounded like walking, and in my imagination saw death entering, push the door open and draw back to leap on me; I jumped through the window, my shirt hung, but I pulled it out. Mr. Hodges, a Baptist preacher was hoeing in his garden next door, looked at me and laughed. A woman yelled 'there goes Reverend Andrews, and death is on him.' I said 'no he isn't on me but he's down there.' Pretty soon news came that Reverend Hodges had dropped dead. Death had come for someone and would not leave without them. I was weak and he tried me first. Reverend Hodges wasn't looking, so he slipped up on him."

"Parson" came to Umatilla, Florida, in 1882 from Georgia with a Mr. Rogers brought him and six other men, their wives and children, to work on the railroad; he was made the section "boss" which job he held until a white man threatened to "dock" him because he was wearing a stiff shirt and "setting over a white man" when he should have a shovel. This was the opinion of a man in the vicinity, but another white friend, named Javis warned him and advised him not to leave Umatilla, but persuaded him to work for him cutting cord wood; although "Parson" had never seen wood corded, he accepted the job and was soon given a pass to Macon, Georgia, to get other men; he brought 13 men back and soon became their "boss" and bought a house and decided to do a little hunting. When he left this job he did some hotel work, cooked and served as train porter. In 1892 he was ordained to preach and has preached and pastored regularly from that time up to two years ago.

He is of medium size and build and partially bald-headed; what little hair he has is very grey; he has keen eyes; his eyesight is very good; he has never had to wear glasses. He is as supple as one half his age; it is readily demonstrated as he runs, jumps and yells while attending the games of his favorite pastimes, baseball and football. Wherever the Edward Waters College football team goes, there "Parson" wants to go also. Whenever the crowd at a game hears the scream "Come on boys," everyone knows it is "Parson" Andrews.

"Parson" has had two wives, both of whom are dead, and is the father of eight children: Willis (deceased) Johnny, Sebron Reece of Martin, Tennessee, Annie Lee, of Macon, Georgia, Hattie of Jacksonville, Ella (deceased) Mary Lou Rivers of Macon, Georgia, and Augustus somewhere-at-sea.

"Parson" does not believe in taking medicine, but makes a liniment with which he rubs himself. He attributes his long life to his sense of "having quitting sense" and not allowing death to catch him unawares. He asserts that if he reaches the bedside of a kindred in time, he will keep him from dying by telling him: "Come on now, don't be crazy and die."

He states that he enjoyed his slavery life and since that time life has been very sweet. He knows and remembers most of the incidents connected with members of the several Conferences of the African Methodist Episcopal Church in Florida and can tell you in what minutes you may find any of the important happenings of the past 30 or 40 years.

REFERENCE

1. Personal interview with Samuel Simeon Andrews in the dormitory of Edward Waters college Kings Road, Jacksonville, Florida



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Martin Richardson, Field Worker Greenwood, Florida March 18, 1937

BILL AUSTIN

Bill Austin—he says his name is NOT Williams—is an ex-slave who gained his freedom because his mistress found it more advantageous to free him than to watch him.

Austin lives near Greenwood, Jackson County, Florida, on a small farm that he and his children operate. He says that he does not know his age, does not remember ever having heard it. But he must be pretty old, he says, "'cause I was a right smart size when Mistuh Smith went off to fight." He thinks he may be over a hundred—and he looks it—but he is not sure.

Austin was born between Greene and Hancock Counties, on the Oconee River, in Georgia. He uses the names of the counties interchangeably; he cannot be definite as to just which one was his birthplace. "The line between 'em was right there by us," he says.

His father was Jack; for want of a surname of his own he took that of his father and called himself Jack Smith. During a temporary shortage of funds on his master's part, Jack and Bill's mother was sold to a planter in the northern part of the state. It was not until long after his emancipation that Bill ever saw either of them again.

Bill's father Jack was regarded as a fairly good carpenter, mason and bricklayer; at times his master would let him do small jobs of repairing of building for neighboring planters. These jobs sometimes netted him hams, bits of cornmeal, cloth for dresses for his wife and children, and other small gifts; these he either used for his small family or bartered with the other slaves. Sometimes he sold them to the slaves for money; cash was not altogether unknown among the slaves on the Smith place.

Austin gives an interesting description of his master, Thomas Smith. He says that "sumptimes he was real rich and all of us had a good time. The wuk wasn't hard then, cause if we had big crops he would borrow some he'p from the other white folks. He used to give us meat every day, and plenty of other things. One time he bought all of us shoes, and on Sunday night would let us go to wherever the preacher was holdin' meeting. He used to give my papa money sumptimes, too.

"But they used to whisper that he would gamble a lot. We used to see a whole lot of men come up to the house sumptimes and stay up most of the night. Sumptimes they would stay three or four days. And once in a while after one of these big doings Mistuh Smith would look worried, and we wouldn't get no meat and vary little of anything else for a long time. He would be crabby and beat us for any little thing. He used to tell my papa that he wouldn't have a d—- cent until he made some crops."

A few years before he left to enter the war the slave owner came into possession of a store near his plantation. This store was in Greensboro. Either because the business paid or because of another of his economic 'bad spells', ownership of his plantation passed to a man named Kimball and most of the slaves, with the exception of Bill Austin and one or two women—either transferred with the plantation or sold. Bill was kept to do errands and general work around the store.

Bill learned much about the operation of the store, with the result that when Mr. Smith left with the Southern Army he left his wife and Bill to continue its operation. By this time there used to be frequent stories whispered among the slaves in the neighborhood—and who came with their masters into the country store—of how this or that slave ran away, and with the white man-power of the section engaged in war, remained at large for long periods or escaped altogether.

These stories always interested Austin, with the result that one morning he was absent when Mrs. Smith opened the store. He remained away 'eight or nine days, I guess', before a friend of the Smiths found him near Macon and threatened that he would 'half kill him' if he didn't return immediately.

Either the threat—or the fact that in Macon there were no readily available foodstuffs to be eaten all day as in the store—caused Austin to return. He was roundly berated by his mistress, but finally forgiven by the worried woman who needed his help around the store more than she needed the contrite promises and effusive declarations that he would 'behave alright for the rest of his life.'

And he did behave; for several whole months. But by this tine he was 'a great big boy', and he had caught sight of a young woman who took his fancy on his trip to Macon. She was free herself; her father had bought her freedom with that of her mother a few years before, and did odd jobs for the white people in the city for a livelihood. Bill had thoughts of going back to Macon, marrying her, and bringing her back 'to work for Missus with me.' He asked permission to go, and was refused on the grounds that his help was too badly needed at the store. Shortly afterward he had again disappeared.

'Missus', however, knew too much of his plans by this time, and it was no difficult task to have him apprehended in Macon. Bill may not have had such great objections to the apprehension, either, he says, because by this time he had learned that the young woman in Macon had no slightest intention to give up her freedom to join him at Greensboro.

A relative of Mrs. Smith gave Austin a sound beating on his return; for a time it had the desired effect, and he stayed at the store and gave no further trouble. Mrs. Smith, however, thought of a surer plan of keeping him in Greensboro; she called him and told him he might have his freedom. Bill never attempted to again leave the place—although he did not receive a cent for his work—until his master had died, the store passed into the hands of one of Mr. Smith's sons, and the emancipation of all the slaves was a matter of eight or ten years' history!

When he finally left Greene and Hancock Counties—about fifty-five years ago, Austin settled in Jackson County. He married and began the raising of a family. At present he has nineteen living children, more grandchildren than he can accurately tell, and is living with his third wife, a woman in her thirties.

BIBLIOGRAPHY

1. Henry Harvey, old resident of Jackson County; Greenwood-Malone Road, about 2-1/2 miles N.W. of Greenwood, Florida

2. Interview with subject, near Greenwood, Florida, (Rural Route 2, Sneads)



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Pearl Randolph, Field Worker John A. Simms, Editor Jacksonville, Florida August 18, 1936

FRANK BERRY

Frank Berry, living at 1614 west Twenty-Second street, Jacksonville, Florida, claims to be a grandson of Osceola, last fighting chief of the Seminole tribe. Born in 1858 of a mother who was part of the human chattel belonging to one of the Hearnses of Alachua County in Florida, he served variously during his life as a State and Federal Government contractor, United States Marshal (1881), Registration Inspector (1879).

Being only eight years of age when the Emancipation Proclamation was issued, he remembers little of his life as a slave. The master was kind in an impersonal way but made no provision for his freedmen as did many other Southerners—usually in the form of land grants—although he gave them their freedom as soon as the proclamation was issued. Berry learned from his elders that their master was a noted duelist and owned several fine pistols some of which have very bloody histories.

It was during the hectic days that followed the Civil War that Berry served in the afore-mentioned offices. He held his marshalship under a Judge King of Jacksonville, Florida. As State and Federal Government Contractor he built many public structures, a few of which are still in use, among them the jetties at Mayport, Florida which he helped to build and a jail at High Springs, Florida.

It was during the war between the Indians and settlers that Berry's grandmother, serving as a nurse at Tampa Bay was captured by the Indians and carried away to become the squaw of their chief; she was later re-captured by her owners. This was a common procedure, according to Berry's statements. Indians often captured slaves, particularly the women, or aided in their escape and almost always intermarried with them. The red men were credited with inciting many uprisings and wholesale escapes among the slaves.

Country frolics (dances) were quite often attended by Indians, whose main reason for going was to obtain whiskey, for which they had a very strong fondness. Berry describes an intoxicated Indian as a "tornado mad man" and recalls a hair raising incident that ended in tragedy for the offender.

A group of Indians were attending one of these frolics at Fort Myers and everything went well until one of the number became intoxicated, terrorizing the Negroes with bullying, and fighting anyone with whom he could "pick" a quarrel. "Big Charlie" an uncle of the narrator was present and when the red man challenged him to a fight made a quick end of him by breaking his neck at one blow.

For two years he was hounded by revengeful Indians, who had an uncanny way of ferreting out his whereabouts no matter where he went. Often he sighted them while working in the fields and would be forced to flee to some other place. This continued with many hairbreadth escapes, until he was forced to move several states away.

Berry recalls the old days of black aristocracy when Negroes held high political offices in the state of Florida, when Negro tradesmen and professionals competed successfully and unmolested with the whites. Many fortunes were made by men who are now little more than beggars. To this group belongs the man who in spite of reduced circumstances manages still to make one think of top hats and state affairs. Although small of stature and almost disabled by rheumatism, he has the fiery dignity and straight back that we associate with men who have ruled others. At the same time he might also be characterized as a sweet old person, with all the tender reminiscences of the old days and the and childish prejudices against all things new. As might be expected, he lives in the past and always is delighted whenever he is asked to tell about the only life that he has ever really lived. Together with his aged wife he lives with his children and is known to local relief agencies who supplement the very small income he now derives from what is left of what was at one time a considerable fortune.

REFERENCE

Personal interview with subject, Frank Berry, 1614 West Twenty-Second Street, Jacksonville, Florida



FLORIDA FOLKLORE SLAVE CUSTOMS AND ANECDOTES

MARY MINUS BIDDIE

Mary Minus Biddie, age one hundred five was born in Pensacola, Florida, 1833, and raised in Columbia County. She is married, and has several children. For her age she is exceptionally active, being able to wash and do her house work. With optimism she looks forward to many more years of life. Her health is excellent.

Having spent thirty-two years of her life as a slave she relates vividly some of her experiences.

Her master Lancaster Jamison was a very kind man and never mistreated his slaves. He was a man of mediocre means, and instead of having a large plantation as was usual in those days, he ran a boarding house, the revenue therefrom furnishing him substance for a livelihood. He had a small farm from which fresh produce was obtained to supply the needs of his lodgers. Mary's family were his only slaves. The family consisted of her mother, father, brother and a sister. The children called the old master "Fa" and their father "Pappy." The master never resented this appellation, and took it in good humor. Many travelers stopped at his boarding house; Mary's mother did the cooking, her father "tended" the farm, and Mary, her brother and sister, did chores about the place. There was a large one-room house built in the yard in which the family lived. Her father had a separate garden in which he raised his produce, also a smokehouse where the family meats were kept. Meats were smoked in order to preserve them.

During the day Mary's father was kept so busy attending his master's farm that there was no time for him to attend to a little farm that he was allowed to have. He overcame this handicap, however, by setting up huge scaffolds in the field which he burned and from the flames that this fire emitted he could see well enough to do what was necessary to his farm.

The master's first wife was a very kind woman; at her death Mary's master moved from Pensacola to Columbia County.

Mary was very active with the plow, she could handle it with the agility of a man. This prowess gained her the title of "plow girl."

COOKING.

Stoves were unknown and cooking was done in a fireplace that was built of clay, a large iron rod was built in across the opening of the fireplace on which were hung pots that had special handles that fitted about the rod holding them in place over the blazing fire as the food cooking was done in a moveable oven which was placed in the fireplace over hot coals or corn cobs. Potatoes were roasted in ashes. Oft' times Mary's father would sit in front of the fireplace until a late hour in the night and on arising in the morning the children would find in a corner a number of roasted potatoes which their father had thoughtfully roasted and which the children readily consumed.

LIGHTING SYSTEM.

Matches were unknown; a flint rock and a file provided the fire. This occured by striking a file against a flint rock which threw off sparks that fell into a wad of dry cotton used for the purpose. This cotton, as a rule, readily caught fire. This was fire and all the fire needed to start any blaze.

WEAVING.

The white folk wove the cloth on regular looms which were made into dresses for the slaves. For various colors of cloth the thread was dyed. The dye was made by digging up red shank and wild indigo roots which were boiled. The substance obtained being some of the best dye to be found.

BEVERAGES & FOOD.

Bread was made from flour and wheat. The meat used was pork, beef, mutton and goat. For preservation it was smoked and kept in the smokehouse. Coffee was used as a beverage and when this ran out as oft' times happened, parched peanuts were used for the purpose.

Mary and family arose before daybreak and prepared breakfast for the master and his family, after which they ate in the same dining room. When this was over the dishes were washed by Mary, her brother and sister. The children then played about until meals were served again.

WASHING and SOAP.

Washing was done in home-made wooden tubs, and boiling in iron pots similar to those of today. Soap was made from fat and lye.

AMUSEMENTS.

The only amusement to be had was a big candy pulling, or hog killing and chicken cooking. The slaves from the surrounding plantations were allowed to come together on these occasions. A big time was had.

CHURCH.

The slaves went to the "white folks" church on Sundays. They were seated in the rear of the church. The white minister would arise and exhort the slaves to 'mind your masters, you owe them your respect.' An old Christian slave who perceived things differently could sometimes be heard to mumble, "Yeah, wese jest as good as deys is only deys white and we's black, huh." She dare not let the whites hear this. At times meetin's were held in a slave cabin where some "inspired" slave led the services.

In the course of years Mr. Jamison married again. His second wife was a veritable terror. She was always ready and anxious to whip a slave for the least misdemeanor. The master told Mary and her mother that before he would take the chance of them running away on account of her meanness he would leave her. As soon as he would leave the house this was a signal for his wife to start on a slave. One day, with a kettle of hot water in her hand, she chased Mary, who ran to another plantation and hid there until the good master returned. She then poured out her troubles to him. He was very indignant and remonstrated with his wife for being so cruel. She met her fate in later years; her son-in-law becoming angry at some of her doings in regard to him shot her, which resulted in her death. Instead of mourning, everybody seemed to rejoice, for the menace to well being had been removed. Twice a year Mary's father and master went to Cedar Keys, Florida to get salt. Ocean water was obtained and boiled, salt resulting. They always returned with about three barrels of salt.

The greatest event in the life of a slave was about to occur, and the most sorrowful in the life of a master, FREEDOM was at hand. A Negro was seen coming in the distance, mounted upon a mule, approaching Mr. Jamison who stood upon the porch. He told him of the liberation of the slaves. Mr. Jamison had never before been heard to curse, but this was one day that he let go a torrent of words that are unworthy to appear in print. He then broke down and cried like a slave who was being lashed by his cruel master. He called Mary's mother and father, Phyliss and Sandy, "I ain't got no more to do with you, you are free," he said, "if you want to stay with me you may and I'll give you one-third of what you raise." They decided to stay. When the crop was harvested the master did not do as he had promised. He gave them nothing. Mary slipped away, mounted the old mule "Mustang" and galloped away at a mules snail speed to Newnansville where she related what had happened to a Union captain. He gave her a letter to give to Mr. Jamison. In it he reminded him that if he didn't give Mary's family what he had promised he would be put in jail. Without hesitation the old master complied with these pungent orders.

After this incident Mary and her family left the good old boss to seek a new abode in other parts. This was the first time that the master had in any way displayed any kind of unfairness toward them, perhaps it was the reaction to having to liberate them.

MARRIAGE.

There was no marriage during slavery according to civil or religious custom among the slaves. If a slave saw a woman whom he desired he told his master. If the woman in question belonged on another plantation, the master would consult her master: "one of my boys wants to marry one of your gals," he would say. As a rule it was agreeable that they should live together as man and wife. This was encouraged for it increased the slave population by new borns, hence, being an asset to the masters. The two slaves thus joined were allowed to see one another at intervals upon special permission from the master. He must have a pass to leave the plantation. Any slave caught without one while off the plantation was subject to be caught by the "paderollers" (a low class of white who roved the country to molest a slave at the least opportunity. Some of them were hired by the masters to guard against slaves running away or to apprehend them in the event that they did) who would beat them unmercifully, and send them back to the plantation from whence they came.

As a result of this form of matrimony at emancipation there were no slaves lawfully married. Orders were given that if they preferred to live together as man and wife they must marry according to law. They were given nine months to decide this question, after which if they continued to live together they were arrested for adultery. A Mr. Fryer, Justice of the Peace at Gainesville, was assigned to deal with the situation around the plantation where Mary and her family lived. A big supper was given, it was early, about twenty-five slave couples attended. There was gaiety and laughter. A barrel of lemonade was served. A big time was had by all, then those couples who desired to remain together were joined in wedlock according to civil custom. The party broke up in the early hours of the morning.

Mary Biddie, cognizant of the progress that science and invention has made in the intervening years from Emancipation and the present time, could not help but remark of the vast improvement of the lighting system of today and that of slavery. There were no lamps or kerosene. The first thread that shearer spun was for a wick to be used in a candle, the only means of light. Beef tallow was used to make the candle; this was placed in a candle mould while hot. The wick was then placed in the center of the tallow as it rest in the mould; this was allowed to cool. When this chemical process occured there was a regular sized candle to be used for lighting.

Mary now past the century mark, her lean bronze body resting in a rocker, her head wrapped in a white 'kerchief, and puffing slowly on her clay pipe, expressed herself in regard to presidents: "Roosevelt has don' mo' than any other president, why you know ever since freedom they been talkin' 'bout dis pension, talkin' 'bout it tha's all, but you see Mr. Roosevelt he don' com' an' gived it tu us. What? I'll say he's a good rightus man, an' um sho' go' vot' fo' him."

Residing in her little cabin in Eatonville, Florida, she is able to smile because she has some means of security, the Old Age Pension.



DADE COUNTY, FLORIDA, FOLKLORE Ex-Slaves

REV. ELI BOYD

Reverend Eli Boyd was born May 29, 1864, four miles from Somerville, South Carolina on John Murray's plantation. It was a large plantation with perhaps one hundred slaves and their families. As he was only a tiny baby when freedom came, he had no "recomembrance" of the real slavery days, but he lived on the same plantation for many years until his father and mother died in 1888.

"I worked on the plantation just like they did in the real slavery days, only I received a small wage. I picked cotton and thinned rice. I always did just what they told me to do and didn't ever get into any trouble, except once and that was my own fault.

"You see it was this way. They gave me a bucket of thick clabber to take to the hogs. I was hungry and took the bucket and sat down behind the barn and ate every bit of it. I didn't know it would make me sick, but was I sick? I swelled up so that I all but bust. They had to doctor on me. They took soot out of the chimney and mixed it with salt and made me take that. I guess they saved my life, for I was awful sick.

"I never learned to read until I was 26 years old. That was after I left the plantation. I was staying at a place washing dishes for Goodyear's at Sapville, Georgia, six miles from Waycross. I found a Webster's spelling book that had been thrown away, and I learned to read from that.

"I wasn't converted until I went to work in a turpentine still and five years later I was called to preach. I am one of thirteen children and none of us has ever been arrested. We were taught right.

"I kept on preaching until I came to Miami. I have been assistant pastor at Bethel African Methodist Church for the past ten years.

"I belong to a class of Negroes called Geechees. My grandfather was brought directly from Africa to Port Royal, South Carolina. My grandmother used to hold up her hand and look at it and sing out of her hand. She'd make them up as she would look at her hand. She sang in Geechee and also made rhymes and songs in English."



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Cora Taylor Frances H. Miner, Editor Miami, Florida

RIVANA BOYNTON [TR: also reported as Riviana.]

1. Where, and about when, were you born?

Some time in 1850 on John and Mollie Hoover's plantation between Savannah and Charleston near the Georgia line.

2. If you were born on a plantation or farm, what sort of farming section was it in?

They raised rice, corn wheat, and lots of cotton, raised everything they et—vegetables, taters and all that.

3. How did you pass the time as a child? What sort of chores did you do and what did you play?

I had to thin cotton in the fields and mind the flies at the table. I chased them with a fly bush, sometimes a limb from a tree and sometimes wid a fancy bush.

4. Was your master kind to you?

Yes, I was favored by being with my massy.

5. How many slaves were there on the same plantation and farm?

I don't know. There was plenty o' dem up in de hundreds, I reckon.

6. Do you remember what kind of cooking utensils your mother used?

Yes, dey had spiders an' big iron kettles that dey hung in de chimney by a long chain. When dey wanted to cook fast dey lowered de chain and when dey wanted to bake in the spiders, they's put them under de kettle can cover with coals until dey was hot. Dey'd put de pones in does double concerned spiders and turn them around when dey was done on one side.

7. What were your main foods and how were they cooked?

We had everything you could think of to eat.

8. Do you remember making imitation or substitute coffee by grinding up corn or peanuts?

No. We had real coffee.

9. Do you remember ever having, when you were young, any other kind of bread besides corn bread?

Yes, batter and white bread.

10. Do you remember evaporating sea water to get salt?

[TR: word illegible] did hit dat way.

11. When you were a child, what sort of stove do you remember your mother having? Did they have a hanging pot in the fire place, and did they make their candles of their own tallow?

Always had fireplaces or open fires on the plantation, but after a long time while my massy had hearth stoves to cook on. De would give us slaves pot liquor to cook green in sometimes. Dey lit de fires with flint and steel, when it would go out. We all ate with wooden paddles for spoons. We made dem taller candles out of beef and mutton tallow, den we'd shoog 'em down into the candle sticks made of tin pans wid a handle on and a holder for the candle in the center. You know how.

12. Did you use an open well or pump to get the water?

We had a well with two buckets on a pulley to draw the water.

13. Do you remember when you first saw ice in regular form?

No. Ice would freeze in winter in our place.

14. Did your family work in the rice fields or in the cotton on the farm, or what sort of work did they do?

They did all kinds of work in the fields.

15. If they worked in the house or about the place, what sort of work did they do?

I was house maid and did everything they told me to do. Sometimes I'd sweep and work around all the time.

16. Do you remember ever helping tan and cure hides and pig hides?

This was done on the plantation. I took no part in it.

17. As a young person what sort of work did you do? If you helped your mother around the house or cut firewood or swept the yard, say so.

I helped do the housework and did what the mistress told me do.

18. When you were a child do you remember how people wove cloth, or spun thread, or picked out cotton seed, or weighed cotton or what sort of bag was used on the cotton bales?

No.

19. Do you remember what sort of soap they used? How did they get the lye for making the soap?

Yes, I'd help to make the ash lye and soft soap. Never seed and cake soap until I came here.

20. What did they use for dyeing thread and cloth and how did they dye them?

They used indigo for blue, copperas for yellow, and red oak chips for red.

21. Did your mother use big, wooden washtubs with cut-out holes on each side for the fingers?

Yes, and dey had smaller wooden keels. Never seed any tin tubs up there.

22. Do you remember the way they made shoes by hand in the country?

Yes, they made all our shoes on the plantation.

23. Do you remember saving the chicken feathers and goose feathers always for your featherbeds?

Yes.

23. Do you remember when women wore hoop [TR: illegible] in their skirts and when they stopped wearing them and wore narrow skirts?

Yes. My missus, she made me a pair of hoops, or I guess she bought it, but some of the slaves took thin limbs from trees and made their hoops. Others made them out of stiff paper and others would starch their skirts stiff with rice starch to make their skirts stand way out. We thought those hoops were just the thing for style.

25. Do you remember when you first saw your first windmill?

Yes. They didn't have them there.

26. Do you remember when you first saw bed springs instead of bed ropes?

I slept in a gunny bunk. My missus had a rope bed and she covered the ropes with a cow hide. We made hay and corn shuck mattresses for her. We'd cut the hay and shucks up fine and stuff the ticks with them. The cow hides were placed on top of the mattresses to protect them.

27. When did you see the first buggy and what did it look like?

It was a buggy like you see.

28. Do you remember your grandparents?

No. My mother was sold from me when I was small. I stayed in my uncle's shed at night.

29. Do you remember the money called "shin-plasters"?

No.

30. What interesting historical events happened during your youth, such as Sherman's army passing through your section? Did you witness the happenings and what was the reaction of the other Negroes to them?

I remember well when de war was on. I used to turn the big corn sheller and sack the shelled corn for the Confederate soldiers. They used to sell some of the corn and they gave some of it to the soldiers. Anyway the Yankees got some and they did not expect them to get it. It was this way: The Wheeler boys came through there ahead of Sherman's Army. Now, we thought the Wheeler boys were Confederates. They came down the road as happy as could be, a-singin'

"Hurrah, hurrah, hurrah Hurrah for the Broke Book Boys Hurrah for the Broke Brook Boys of South Carolina."

So of course we thought they were our soldiers a-singin' our songs. Well, they came an' tol' our boss that Sherman's soldiers were coming' and we'd better hide all our food and valuable things, for they'd take everything they wanted. So we "hoped" our Massy hide the tings. They dug holes and buried the potatoes and covered them with cotton seed and all that. Then our ma say give dem food and thanked them for their kindness and he set out wid two of the girls to tote them to safety, but before he got back after the missus the Yanks were on us.

Our missus had od[TR:?] led us together and told us what to say. "Now you beg for me. If they ask you whether I've been good to you, you tell 'em 'yes'. If they ask you if we give you meat, you say 'yes'." Now de res' didn't git any meat, but I did, 'cause I worked in the house. So I didn't tell a lie, for I did git meat.

So we begged, an' we say, "Our missus is good. Don't you kill her. Don't you take our meat away from us. Don't you hurt her. Don't you burn her house down." So they burned the stable and some of the other buildings, but they did not burn the house nor hurt us any. We saw the rest of the Yanks comin'. They never stopped for nothin'. Their horses would jump the worn rail fences and they come 'cross fields 'n everything. They bound our missus upstairs so she couldn't get away, then they came to the sheds and we begged and begged for her. Then they loosed her, but they took some of us for refugees and some of the slaves went off with them of their own will. They took all the things that were buried all the hams and everything they wanted. But they did not burn the house and our missus was saved.

31. Did you know any Negroes who enlisted or joined the northern army? Yes.

32. Did you know any Negroes who enlisted in the southern army?

Yes.

33. Did your master join the confederacy? What do you remember of his return from the war? Or was he wounded and killed?

Yes. Two boys went. One was killed and one came back.

34. Did you live in Savannah when Sherman and the Northern forces marched through the state, and do you remember the excitement in your town or around the plantation where you lived?

We lived north of Savannah. I don't know how far it was, but it was in South Carolina.

35. Did your master's house get robbed or burned during the time of Sherman's march?

We were robbed, but the house was not burned. We saved it for them.

36. What kind of uniforms did they wear during the civil war?

Blue and gray

37. What sort of medicine was used in the days just after the war? Describe a Negro doctor of that period.

She used to make tea out of the Devil's Shoe String that grew along on the ground. We used oil and turpentine. Put turpentine on sores.

38. What do you remember about northern people or outside people moving into the community after the war?

Yes. Mrs. Dermont, she taught white folks. I didn't go to school.

39. How did your family's life compare after Emancipation with it before?

I had it better and so did the rest.

40. Do you know anything about political meetings and clubs formed after the war?

You had to have a ticket to go to church or the paddle rollers.

41. Do you know anything regarding the letters and stories from Negroes who migrated north after the war?

No.

42. Were there any Negroes of your acquaintance who were skilled [TR: illegible] particular line of work?

Yes. In making shoes and furniture, they had to do most everything well or get paddled.



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Alfred Farrell, Field Worker Monticello, Florida January 12, 1937

MATILDA BROOKS

A GOVERNOR'S SLAVES

Matilda Brooks, 79, who lives in Monticello, Fla., was once a slave of a South Carolina governor.

Mrs. Brooks was born in 1857 or 1858 in Edgefield, S.C. Her parents were Hawkins and Harriet Knox, and at the time of the birth of their daughter were slaves on a large plantation belonging to Governor Frank Pickens. On this plantation were raised cotton, corn, potatoes, tobacco, peas, wheat and truck products. As soon as Matilda was large enough to go into the fields she helped her parents with the farming.

The former slave describes Governor Pickens as being 'very good' to his slaves. He supervised them personally, although official duties often made this difficult. He saw to it that their quarters were comfortable and that they always had sufficient food. When they became ill he would himself doctor on them with pills, castor oil, turpentine other remedies. Their diet consisted largely of potatoes, corn bread, syrup, greens, peas, and occasionally ham, fowl and other meats or poultry. Their chief beverage was coffee made from parched corn.

Since there were no stoves during slavery, they cooked their foods in large iron pots suspended from racks built into the fireplaces. Fried foods were prepared in iron 'spiders', large frying pans with legs. These pans were placed over hot coals, and the seasoning was done with salt which they secured from evaporated sea-water. After the food was fried and while the coals were still glowing the fat of oxen and sheep was melted to make candles. Any grease left over was put into a large box, to be used later for soap-making.

Lye for the soap was obtained by putting oak ashes in a barrel and pouring water over them. After standing for several days—until the ashes had decayed—holes were drilled into the bottom of the barrell and the liquid drained off. This liquid was the lye, and it was then trickled into the pot into which the fat had been placed. The two were then boiled, and after cooling cut into squares of soap.

Water for cooking and other purposes was obtained from a well, which also served as a refrigerator at times. Matilda does not recall seeing ice until many years later.

In the evenings Matilda's mother would weave cloth on her spinning-jenny and an improvised loom. This cloth was sometimes dyed in various colors: blue from the indigo plant; yellow from the crocus and brown from the bark of the red oak. Other colors were obtained from berries and other plants.

In seasons other than picking-time for the cotton the children were usually allowed to play in the evenings, when cotton crops were large, however, they spent their evenings picking out seeds from the cotton bolls, in order that their parents might work uninterruptedly in the fields during the day. The cotton, after being picked and separated, would be weighed in balances and packed tightly in 'crocus' bags.

Chicken and goose feathers were jealously saved during these days. They were used for the mattresses that rested on the beds of wooden slats that were built in corners against the walls. Hoop skirts were worn at the time, but for how long afterward Matilda does not remember. She only recalls that they were disappearing 'about the time I saw a windmill for the first time'.

The coming of the Yankee soldiers created much excitement among the slaves on the Pickens plantation. The slaves were in ignorance of activities going on, and of their approach, but when the first one was sighted the news spread 'just like dry grass burning up a hill'. Despite the kindness of Governor Pickens the slaves were happy to claim their new-found freedom. Some of them even ran away to join the Northern armies before they were officially freed. Some attempted to show their loyalty to their old owners by joining the southern armies, but in this section they were not permitted to do so.

After she was released from slavery Matilda came with her parents to the Monticello section, where the Knoxes became paid house servants. The parents took an active part in politics in the section, and Matilda was sent to school. White teachers operated the schools at first, and were later replaced by Negro teachers. Churches were opened with Negro ministers in the pulpits, and other necessities of community life eventually came to the vicinity.

Matilda still lives in one of the earlier homes of her parents in the area, now described as 'Rooster-Town' by its residents. The section is in the eastern part of Monticello.

BIBLIOGRAPHY

Interview with subject, Matilda Brooks; "Rooster-Town", eastern part of city, Monticello, Jefferson County, Fla.



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Alfred Farrell, Field Worker John A. Simms, Editor Titusville, Florida September 25, 1936

TITUS I. BYNES

Titus B. [TR: Titus I. above] Bynes, affectionately known as "Daddy Bynes", is reminiscent of Harriet Beecher Stowe's immortal "Uncle Tom" and Joel Chandler Harris' inimitable 'Uncle Remus' with his white beard and hair surrounding a smiling black face. He was born in November 1846 in what is now Clarendon County, South Carolina. Both his father, Cuffy, and mother, Diana, belonged to Gabriel Flowden who owned 75 or 80 slaves and was noted for his kindness to them.

Bynes' father was a common laborer, and his mother acted in the capacity of chambermaid and spinner. They had 12 children, seven boys—Abraham, Tutus[TR:?], Reese, Lawrence, Thomas, Billie, and Hamlet—and five girls—Charity, Chrissy, Fannie, Charlotte, and Violet.

When Titus was five or six years of age he was given to Flowden's wife who groomed him for the job of houseboy. Although he never received any education, Bynes was quick to learn. He could tell the time of day and could distinguish one newspaper from another. He recalled an incident which happened when he was about eight years of age which led him to conceal his precociousness. One day while writing on the ground, he heard his mistress' little daughter tell her mother that he was writing about water. Mistress Flowden called him and told him that if he were caught writing again his right arm would be cut off. From then on his precociousness vanished. In regards to religion, Bynes can recall the Sunday services very vividly; and he tells how the Negroes who were seated in the gallery first heard a sermon by the white minister and then after these services they would gather on the main floor and hear a sermon by a Negro preacher.

Bynes served in the Civil War with his boss, and he can remember the regiment camp between Savannah, Georgia and Charleston, South Carolina. His mistress would not permit Bynes to accompany his master to Virginia to join the Hampton Legion on the grounds that it was too cold for him. And thus ended his war days! When he was 20 years of age, his father turned him loose. Young Bynes rented 14 acres of land from Arthur Harven and began farming.

In 1868 he left South Carolina and came to Florida. He settled in Enterprise (now Benson Springs), Velusia County where he worked for J.C. Hayes, a farmer, for one year, after which he homesteaded. He next became a carpenter and, as he says himself, "a jack of all trades and master of none." He married shortly after coming to Florida and is the father of three sons—"as my wife told me," he adds with a twinkle in his eyes. His wife is now dead. He was prevailed upon while very ill to enter the Titusville Poor Farm where he has been for almost two years. (2)

Della Bess Hilyard ("Aunt Bess")

Della Bess Hilyard, or "Aunt Bess" as she is better known, was born in Darlington, South Carolina in 1858, the daughter of Resier and Zilphy Hart, slaves of Gus Hiwards. Both her parents were cotton pickers and as a little girl Della often went with her parents into the fields. One day she stated that the Yankees came through South Carolina with Knapsacks on their shoulders. It wasn't until later that she learned the reason.

When asked if she received any educational training, "Aunt Bess" replied in the negative, but stated that the slaves on the Hiwards plantation were permitted to pick up what education they could without fear of being molested. No one bothered, however, to teach them anything.

In regards to religion, "Aunt Bess" said that the slaves were not told about heaven; they were told to honor their masters and mistresses and of the damnation which awaited them for disobedience.

After slavery the Hart family moved to Georgia where Della grew into womanhood and at an early age married Caleb Bess by whom she had two children. After the death of Bess, about fifteen years ago, "Aunt Bess" moved to Fort Pierce, Florida. While there she married Lonny Hilyard who brought her to Titusville where she now resides, a relic of bygone days. (3)

Taylor Gilbert

Taylor Gilbert was born in Shellman, Georgia, 91 years ago, of a colored mother and a white father, "which is why I am so white", he adds. He has never been known to have passed as white, however, in spite of the fact that he could do so without detection. David Ferguson bought Jacob Gilbert from Dr. Gilbert as a husband for Emily, Taylor's mother. Emily had nine children, two by a white man, Frances and Taylor, and seven by Jacob, only three of whom Gilbert remembers—Gettie, Rena, and Annis. Two of these children were sent to school while the others were obliged to work on the plantation. Emily, the mother, was the cook and washwoman while Jacob was the Butler.

Gilbert, a good sized lad when slavery was at its height, recalls vividly the cruel lashings and other punishments meted out to those who disobeyed their master or attempted to run away. It was the custom of slaves who wished to go from one plantation to another to carry passes in case they were stopped as suspected runaways. Frequently slaves would visit without benefit of passes, and as result they suffered severe torturing. Often the sons of the slaves' owners would go "nigger hunting" and nothing—not even murder was too horrible for them to do to slaves caught without passes. They justified their fiendish acts by saying the "nigger tried to run away when told to stop."

Gilbert cannot remember when he came to Florida, but he claims that it was many years ago. Like the majority of Negroes after slavery, he became a farmer which occupation he still pursues. He married once but "my wife got to messin' around with another man so I sent her home to her mother." He can be found in Miami, Florida, where he may be seen daily hobbling around on his cane. (4)

REFERENCES

1. Personal interview of field worker with subject.

2. Personal interview with subject.

3. Personal interview with subject.

4. Personal interview of field worker with subject.



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

James Johnson, Field Worker Monticello, Florida December 15, 1936

PATIENCE CAMPBELL

Patience Campbell, blind for 26 years, was-born in Jackson County, near Marianna, Florida about 1883[TR: incorrect date?], on a farm of George Bullock. Her mother Tempy, belonged to Bullock, while her father Arnold Merritt, belonged to Edward Merritt, a large plantation owner. According to Patience, her mother's owner was very kind, her father's very cruel. Bullock had very few slaves, but Merritt had a great many of them, not a few of whom he sold at the slave markets.

Patience spent most of her time playing in the sand when she was a child, while her parents toiled in the fields for their respective owners. Her grandparents on her mother's side belonged to Bullock, but of her father's people she knew nothing as "they didn't come to this country." When asked where they lived, she replied "in South Carolina."

Since she lived with her mother, Patience fared much better than had she lived with her father. Her main foods included meats, greens, rice, corn bread which was replaced by biscuits on Sunday morning. Coffee was made from parched corn or meal and was the chief drink. The food was cooked in large iron pots and pans in an open fireplace and seasoned with salt obtained by evaporating sea water.

Water for all purposes was drawn from a well. In order to get soap to wash with, the cook would save all the grease left from the cooking. Lye was obtained by mixing oak ashes with water and allowing them to decay; Tubs were made from large barrels.

When she was about seven or eight, Patience assisted other children about her age and older in picking out cotton seeds from the picked cotton. After the cotton was weighed on improved scales, it was bound in bags made of hemp.

Spinning and weaving were taught Patience when she was about ten. Although the cloth and thread were dyed various colors, she knows only how blue was obtained by allowing the indigo plant to rot in water and straining the result.

Patience's father was not only a capable field worker but also a finished shoemaker. After tanning and curing his hides by placing them in water with oak bark for several days and then exposing them to the sun to dry, he would cut out the uppers and the soles after measuring the foot to be shod. There would be an inside sole as well as an outside sole tacked together by means of small tacks made of maple wood. Sewing was done on the shoes by means of flax thread.

Patience remembers saving the feathers from all the fowl to make feather beds. She doesn't remember when women stopped wearing hoops in their skirts nor when bed springs replaced bed ropes. She does remember, however, that these things were used.

She saw her first windmill about 36 years ago, ten years before she went blind. She remembers seeing buggies during slavery time, little light carriages, some with two wheels and some with four. She never heard of any money called "shin-plasters," and she became money-conscious during the war when Confederate currency was introduced. When the slaves were sick, they were given castor oil, turpentine and medicines made from various roots and herbs.

Patience's master joined the confederacy, but her father's master did not. [Although Negroes could enlist in the Southern army if they desired,] none of them wished to do so but preferred to join northern forces and fight for the thing they desired most, freedom. When freedom was no longer a dream, but a reality, the Merritts started life on their own as farmers. Twelve-year old Patience entered one of the schools established by the Freedmen's Bureau. She recalls the gradual growth of Negro settlements, the churches and the rise and fall of the Negroes politically.

REFERENCE

1. Personal interview with Patience Campbell, 910 Cherry Street, Monticello, Florida



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Rachel A. Austin, Field Worker Jacksonville, Florida November 20, 1936

FLORIDA CLAYTON

The life of Florida Clayton is interesting in that it illustrates the miscegenation prevalent during the days of slavery. Interesting also is the fact that Florida was not a slave even though she was a product of those turbulent days. Many years before her birth—March 1, 1854—Florida's great grandfather, a white man, came to Tallahassee, Florida from Washington, District of Columbia, with his children whom he had by his Negro slave. On coming to Florida, he set all of his children free except one boy, Amos, who was sold to a Major Ward. For what reason this was done, no one knew. Florida, named for the state in which she was born, was one of seven children born to Charlotte Morris (colored) whose father was a white man and David Clayton (white).

Florida, in a retrogressive mood, can recall the "nigger hunters" and "nigger stealers" of her childhood days. Mr. Nimrod and Mr. Shehee, both white, specialized in catching runaway slaves with their trained bloodhounds. Her parents always warned her and her brothers and sisters to go in someone's yard whenever they saw these men with their dogs lest the ferocious animals tear them to pieces. In regards to the "nigger stealers," Florida tells of a covered wagon which used to come to Tallahassee at regular intervals and camp in some secluded spot. The children, attracted by the old wagon, would be eager to go near it, but they were always told that "Dry Head and Bloody Bones," a ghost who didn't like children, was in that wagon. It was not until later years that Florida and the other children learned that the driver of the wagon was a "nigger stealer" who stole children and took them to Georgia to sell at the slave markets.

When she was 11 years old, Florida saw the surrender of Tallahassee to the Yankees. Three years later she came to Jacksonville to live with her sister. She married but is now divorced after 12 years of marriage.

Three years ago she entered the Old Folks Home at 1627 Franklin Street to live.

1. Personal Interview with Florida Clayton, 1627 Franklin Street, Jacksonville, Florida



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Viola B. Muse, Field Worker Jacksonville, Florida December 3, 1936

"FATHER" CHARLES COATES

"Father" Charles Coates, as he is called by all who know him, was born a slave, 108 years ago at Richmond, Virginia, on the plantation of a man named L'Angle. His early boyhood days was spent on the L'Angle place filled with duties such as minding hogs, cows, bringing in wood and such light work. His wearing apparel consisted of one garment, a shirt made to reach below the knees and with three-quarter sleeves. He wore no shoes until he was a man past 20 years of age.

The single garment was worn summer and winter alike and the change in the weather did not cause an extra amount of clothes to be furnished for the slaves. They were required to move about so fast at work that the heat from the body was sufficient to keep them warm.

When Charles was still a young man Mr. L'Angle sold him on time payment to W.B. Hall; who several years before the Civil War moved from Richmond to Washington County, Georgia, carrying 135 grown slaves and many children. Mr. Hall made Charles his carriage driver, which kept him from hard labor. Other slaves on the plantation performed such duties as rail splitting, digging up trees by the roots and other hard work.

Charles Coates remembers vividly the cruelties practiced on the Hall plantation. His duty was to see that all the slaves reported to work on time. The bell was rung at 5:30 a.m. by one of the slaves. Charles had the ringing of the bell for three years; this was in addition to the carriage driving. He tells with laughter how the slaves would "grab a piece of meat and bread and run to the field" as no time was allowed to sit and eat breakfast. This was a very different way from that of the master he had before, as Mr. L'Angle was much better to his slaves.

Mr. Hall was different in many ways from Mr. L'Angle, "He was always pretending" says Charles that he did not want his slaves beaten unmercifully. Charles being close to Mr. Hall during work hours had opportunity to see and hear much about what was going on at the plantation. And he believes that Mr. Hall knew just how the overseer dealt with the slaves.

On the Hall plantation there was a contraption, similar to a gallows, where the slaves were suspended and whipped. At the top of this device were blocks of wood with chains run through holes and high enough that a slave when tied to the chains by his fingers would barely touch the ground with his toes. This was done so that the slave could not shout or twist his body while being whipped. The whipping was prolonged until the body of the slave covered with welts and blood trickled down his naked body. Women were treated in the same manner, and a pregnant woman received no more leniency than did a man. Very often after a severe flogging a slave's body was treated to a bath of water containing salt and pepper so that the pain would be more lasting and aggravated. The whipping was done with sticks and a whip called the "cat o' nine tails," meaning every lick meant nine. The "cat o' nine tails" was a whip of nine straps attached to a stick; the straps were perforated so that everywhere the hole in the strap fell on the flesh a blister was left.

The treatment given by the overseer was very terrifying. He relates how a slave was put in a room and locked up for two and three days at a time without water or food, because the overseer thought he hadn't done enough work in a given time.

Another offense which brought forth severe punishment was that of crossing the road to another plantation. A whipping was given and very often a slave was put on starvation for a few days.

One privilege given slaves on the plantation was appreciated by all and that was the opportunity to hear the word of God. The white people gathered in log and sometimes frame churches and the slaves were permitted to sit about the church yard on wagons and on the ground and listen to the preaching. When the slaves wanted to hold church they had to get special permission from the master, and at that time a slave hut was used. A white Preacher was called in and he would preach to them not to steal, lie or run away and "be sure and git all dem weeds outen dat corn in de field and your master will think a heap of you." Charles does not remember anything else the preacher told them about God. They learned more about God when they sat outside the church waiting to drive their masters and family back home.

Charles relates an incident of a slave named Sambo who thought himself very smart and who courted the favor of the master. The neighboring slaves screamed so loudly while being whipped that Sambo told his master that he knew how to make a contraption which, if a slave was put into while being whipped would prevent him from making a noise. The device was made of two blocks of wood cut to fit the head and could be fastened around the neck tightly. When the head was put in, the upper and lower parts were clamped together around the neck so that the slave could not scream. The same effect as choking. The stomach of the victim was placed over a barrel which allowed freedom of movement. When the lash was administered and the slave wiggled, the barrel moved.

Now it so happened that Sambo was the first to be put into his own invention for a whipping. The overseer applied the lash rather heavily, and Sambo was compelled to wiggle his body to relieve his feelings. In wiggling the barrel under his stomach rolled a bit straining Sambo's neck and breaking it. After Sambo died from his neck being broken the master discontinued the use of the device, as he saw the loss of property in the death of slaves.

Charles was still a carriage driver when freedom came. He had opportunity to see and hear many things about the master's private life. When the news of the advance of the Union Army came, Mr. Hall carried his money to a secluded spot and buried it in an iron pot so that the soldiers who were confiscating all the property and money they could, would not get his money. The slave owners were required to notify the slaves that they were free so Mr. Hall sent his son Sherard to the cabins to notify all the slaves to come into his presence and there he had his son to tell them that they were free. The Union soldiers took much of the slave owners' property and gave to the slaves telling them that if the owners' took the property back to write and tell them about it; the owners only laughed because they knew the slaves could not read nor write. After the soldiers had gone the timid and scared slaves gave up most of the land; some few however, fenced in a bit of land while the soldiers remained in the vicinity and they managed to keep a little of the land.

Many of the slaves remained with the owners. There they worked for small monthly wages and took whatever was left of cast off clothing and food and whatever the "old missus" gave them. A pair of old pants of the master was highly prized by them.

Charles Coates was glad to be free. He had been well taken care of and looked younger than 37 years of age at the close of slavery. He had not been married; had been put upon the block twice to be sold after belonging to Mr. Hall. Each time he was offered for sale, his master wanted so much for him, and refusing to sell him on time payments, he was always left on his master's hands. His master said "being tall, healthy and robust, he was well worth much money."

After slavery, Charles was rated as a good worker. He at once began working and saving his money and in a short time he had accumulated "around $200."

The first sight of a certain young woman caused him to fall in love. He says the love was mutual and after a courtship of three weeks they were married. The girl's mother told Charles that she had always been very frail, but he did not know that she had consumption. Within three days after they were married she died and her death caused much grief for Charles.

He was reluctant to bury her and wanted to continue to stand and look at her face. A white doctor and a school teacher whose names he does not remember, told him to put his wife's body in alcohol to preserve it and he could look at it all the time. At that time white people who had plenty of money and wanted to see the faces of their deceased used this method.

A glass casket was used and the dressed body of the deceased was placed in alcohol inside the casket. Another casket made of wood held the glass casket and the whole was placed in a vault made of stone or brick. The walls of the vault were left about four feet above the ground and a window and ledge were placed in front, so when the casket was placed inside of the vault the bereaved could lean upon the ledge and look in at the face of the deceased. The wooden casket was provided with a glass top part of the way so that the face could easily be seen.

Although the process of preserving the body in alcohol cost $160, Charles did not regret the expense saying, "I had plenty of money at that time."

After the death of his wife, Charles left with his mother and father, Henrietta and Spencer Coates and went to Savannah, Georgia. He said they were so glad to go, that they walked to within 30 miles of Savannah, when they saw a man driving a horse and wagon who picked them up and carried them into Savannah. It was in that city that he met his present wife, Irene, and they were married about 1876.

There are nine grandchildren and eight great-grandchildren living and in March of 1936, when a party was given in honor of Father Coates' 108th birthday, one of each of the four generations of his family were present.

The party was given at the Clara White Mission, 615 West Ashley Street by Ertha M.M. White. Father Coates and his wife were very much honored and each spoke encouraging words to those present. On the occasion he said that the cause for his long life was due to living close to nature, rising early, going to bed early and not dissipating in any way.

He can "shout" (jumping about a foot and a half from the floor and knocking his heels together.) He does chores about his yard; looks years younger than he really is and enjoys good health. His hair is partly white; his memory very good and his chief delight is talking about God and his goodness. He has preached the gospel in his humble way for a number of years, thereby gaining the name of "Father" Coates.

REFERENCE

1. Personal interview with Charles Coates—2015 Windle Street, Jacksonville, Florida



FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Viola B. Muse, Field Worker Jacksonville, Florida December 16, 1936

IRENE COATES

Immediately after slavery in the United States, the southern white people found themselves without servants. Women who were accustomed to having a nurse, maid, cook and laundress found themselves without sufficient money to pay wages to all these. There was a great amount of work to be done and the great problem confronting married women who had not been taught to work and who thought it beneath their standing to soil their hands, found it very difficult.

There were on the other hand many Negro women who needed work and young girls who needed guidance and training.

The home and guidance of the aristocratic white people offered the best opportunity for the dependent un-schooled freed women; and it was in this kind of home that the ex-slave child of this story was reared.