Most of the sickness on the Womble plantation was due to colds and fever. For the treatment of either of these ailments the master always kept a large can filled with a mixture of turpentine and caster oil. When anyone complained of a cold a dose of this oil was prescribed. The master gave this dose from a very large spoon that always hung from the can. The slaves also had their own home made remedies for the treatment of different ailments. Yellow root tea and black-hall tea were used in the treatment of colds while willow tea was used in the treatment of fever. Another tea made from the droppings of sheep was used as a remedy for the measles. A doctor was always called when anyone was seriously ill. He was always called to attend those cases of childbirth. Unless a slave was too sick to walk he was required to go to the field and work like the others. If, however, he was confined to his bed a nurse was provided to attend to his needs.

On Sundays all of the slaves were allowed to attend the white church where they listened to the services from the rear of the church. When the white minister was almost through he would walk back to where the slaves sat and tell them not to steal their master's chickens, eggs, or his hogs and their backs would not be whipped with many stripes. After this they were dismissed and they all left the church wondering what the preacher's sermon meant. Some nights they went to the woods and conducted their own services. At a certain spot they all knelt and turned their faces toward the ground and then they began moaning and praying. Mr. Womble says that by huddling in this circle and turning their voices toward the ground the sound would not travel very far.

None of them ever had the chance to learn how to read and write. Some times the young boys who carried the master's children's books to and from school would ask these children to teach them to write but as they were afraid of what their father might do they always refused. On the adjoining plantation the owner caught his son teaching a little slave boy to write.

He was furious and after giving his son a severe beating he then cut the thumb and forefinger off of the slave. The only things that were taught the slaves was the use of their hands. Mr. Womble says that all the while that he was working in the master's house they still found the time for him to learn to be a blacksmith.

When a male slave reached the age of twenty-one he was allowed to court. The same was true of a girl that had reached the age of eighteen. If a couple wished to marry they had to get permission from the master who asked each in turn if they wished to be joined as man and wife and if both answered that they did they were taken into the master's house where the ceremony was performed. Mr. Womble says that he has actually seen one of these weddings and that it was conducted in the following manner: "A broom was placed in the center of the floor and the couple was told to hold hands. After joining hands they were commanded to jump over the broom and then to turn around and jump back.

"After this they were pronounced man and wife." A man who was small in stature was never allowed to marry a large, robust woman. Sometimes when the male slaves on one plantation were large and healthy looking and the women slaves on some nearby plantation looked like they might be good breeders the two owners agreed to allow the men belonging to the one visit the women belonging to the other, in fact they encouraged this sort of thing in hopes that they would marry and produce big healthy children. In such cases passes were given freely.

All of the newly born babies were named by the master. "The only baptisms that any of us get was with a stick over the head and then we baptised our cheeks with our tears," stated Mr. Wombly.

Continuing, Mr. Wombly stated that the slaves on the Womble plantation were treated more like animals rather than like humans. On one or two occasions some of them were sold. At such a time those to be sold were put in a large pen and then they were examined by the doctors and prospective buyers and later sold to the highest bidder the same as a horse or a mule. They were sold for various reasons says Mr. Womble. His mother was sold because she was too hard to rule and because she made it difficult to discipline the other slaves.

Mr. Womble further reported that most of his fellow slaves believed in signs. They believed that if a screech owl or a "hoot" owl came near a house and made noises at night somebody was going to die and instead of going to heaven the devil would get them. "On the night that old Marse Ridley died the screech owls like to have taken the house away," he says.

There was always a great amount of whipping on this plantation. This was practically the only form of punishment used. Most of them were whipped for being disobedient or for being unruly. Mr. Womble has heard his master say that he would not have a slave that he could not rule and to be sure that the slaves held him and his family in awe he even went so far as to make all of them go and pay their respects to the newly born white children on the day after their birth. At such a time they were required to get in line outside of the door and then one by one they went through the room and bowed their heads as they passed the bed and uttered the following words: "Young Marster" or if the baby was a girl they said: "Young Mistress". On one occasion Mr. Womble says that he has seen his master and a group of other white men beat an unruly slave until his back was raw and then a red hot iron bar was applied to his back. Even this did not make the slave submissive because he ran away immediately afterwards. After this inhuman treatment any number of the slaves ran away, especially on the Ridley plantation. Some were caught and some were not. One of the slaves on the Womble plantation took his wife and ran away. He and his wife lived in a cave that they found in the woods and there they raised a family. When freedom was declared and these children saw the light of day for the first time they almost went blind stated Mr. Womble.

Mr. Womble says that he himself has been whipped to such an extent by his master, who used a walking cane, that he had no feeling in his legs. One other time he was sent off by the master and instead of returning immediately he stopped to eat some persimmons. The master came upon him at the tree and started beating him on the head with a wagon spoke. By the time he reached the house his head was covered with knots the size of hen eggs and blood was flowing from each of them.

The slaves on the Womble plantation seldom if ever came in contact with the "Paddle-Rollers" who punished those slaves who had the misfortune to be caught off of their plantations without passes. In those days the jails were built for the white folks because the masters always punished the slaves when they broke any of the laws exclaimed Mr. Womble.

Several years before the war Mr. Wombly was sold to Mr. Jim Wombly, the son of Mr. Enoch Wombly. He was as mean as his father or meaner, Mr. Wombly says that the first thing that he remembers in regard to the war was to hear his master say that he was going to join the army and bring Abe Lincoln's head back for a soap dish. He also said that he would wade in blood up to his neck to keep the slaves from being freed. The slaves would go to the woods at night where they sang and prayed. Some used to say; "I knew that some day we'll be free and if we die before that time our children will live to see it."

When the Yankees marched through they took all of the silver and gold that had been hidden in the wall on the Womble plantation. They also took all of the live stock on the plantation, most of which had been hidden in the swamps. These soldiers then went into the house and tore the beds up and poured syrup in the mattresses. At the time all of the white people who lived on the plantation were hiding in the woods. After the soldiers had departed (taking these slaves along who wished to follow) Mrs. Womble went back into the house and continued to make the clothes and the bandages that were to be used by the Confederate Soldiers.

After the slaves were set free any number of them were bound over and kept, says Mr. Womble. He himself was to remain with the Womble family until he reached the age of twenty-one. When this time came Mr. Womble refused to let him go. However, Mrs. Womble helped him to escape but he was soon caught one night at the home of an elderly white lady who had befriended him. A rope was tied around his neck and he was made to run the entire way back to the plantation while the others rode on horse back. After a few more months of cruel treatment he ran away again. This time he was successful in his escape and after he had gone what he considered a safe distance he set up a blacksmith shop where he made a living for quite a few years. Later one of the white men in that community hired him to work in his store. After a number of years at this place he decided to come to Atlanta where he has been since.

Mr. Womble concluded by saying that he has been able to reach his present age because he has never done any smoking or drinking. An old lady once told him not to use soap on his face and he would not wrinkle. He accounts for his smooth skin in this manner.



[HW: Dist. 5 Ex. Slave #118 E. Driskell]

SLAVERY AS SEEN THROUGH THE EYES OF HENRY WRIGHT—EX-SLAVE, Age 99

In Atlanta among that ever decreasing group of persons known as ex-slaves there is an old Negro man named Henry Wright. Although Mr. Wright is 99 years of age his appearance is that of a much younger man. He is about 5 feet in height; his dark skin is almost free of wrinkles and his head is thickly covered with gray hair. His speech and thought indicate that he is very intelligent and there is no doubt that he still possesses a clear and active mind.

As he noisily puffed on a battered old pipe he related the following tale of his experiences in slavery and of conditions in general as he saw them at that time.

Mr. Wright was born on the plantation of Mr. Phil House. This plantation was located near the present site of Buckhead, Ga. His parents were Henry Wright and Margaret House. In those days it was customary for slaves to carry the name of their owners. His father was owned by Mr. Spencer Wright and his mother was owned by Mr. Phil House. Both of these slave owners lived in the same district. His grandparents, Kittie and Anite House also belonged to Mr. Phil House and it was they who told him how they had been sold like cattle while in Virginia to a speculator (slave dealer) and brought to Decatur, Ga. where they were sold to Mr. House.

Mr. Wright lived with his mother on the House plantation for several years then he was given to Mr. George House, the brother of Phil House, as a wedding present. However, he saw his parents often as they were all allowed "passes" so that they might visit one another.

According to Mr. Wright, his master was a very rich man and a very intelligent one. His plantation consisted of about three or four hundred acres of land on which he raised cotton, cane, corn, vegetables and live stock. Although he was not very mean to his slaves or "servants" as he called them, neither did his kindness reach the gushing or overflowing stage.

On this plantation there were a large number of slaves, some of whom worked in "Old Marster's" (as Mr. House was called) house and some of whom worked in the fields.

As a youngster Mr. Wright had to pick up chips around the yard, make fires and keep the house supplied with water which he got from the well. When he was ten years of age he was sent to the field as a plow-boy. He remembers that his mother and father also worked in the fields. In relating his experience as a field hand Mr. Wright says that he and his fellow slaves were roused each morning about 3 o'clock by the blowing of a horn. This horn was usually blown by the white overseer or by the Negro foreman who was known among the slaves as the "Nigger Driver." At the sounding of the horn they had to get up and feed the stock. Shortly after the horn was blown a bell was rung and at this signal they all started for the fields to begin work for the day. They were in the field long before the sun was up. Their working hours were described as being from "sun to sun." When the time came to pick the cotton each slave was required to pick at least 200 lbs. of cotton per day. For this purpose each was given a bag and a large basket. The bag was hung around the neck and the basket was placed at the end of the row. At the close of the day the overseer met all hands at the scales with the lamp, the slate and the whip. If any slave failed to pick the required 200 lbs. he was soundly whipped by the overseer. Sometimes they were able to escape this whipping by giving illness as an excuse. Another form of strategy adopted by the slaves was to dampen the cotton or conceal stones in the baskets, either of which would make the cotton weigh more.

Sometimes after leaving the fields at dark they had to work at night—shucking corn, ginning cotton or weaving. Everyday except Sunday was considered a work day. The only form of work on Sunday was the feeding of the live stock, etc.

When Mr. Wright was asked about the treatment that was given the house slaves in comparison to that given the field slaves, he replied with a broad grin that "Old Marster" treated them much the same as he would a horse and a mule. That is, the horse was given the kind of treatment that would make him show off in appearance, while the mule was given only enough care to keep him well and fit for work. "You see," continued Mr. Wright, "in those days a plantation owner was partially judged by the appearance of his house servants." And so in addition to receiving the discarded clothes of "Old Marster" and his wife, better clothing was bought for the house slaves.

The working hours of the house slave and the field slave were practically the same. In some cases the house slaves had to work at night due to the fact that the master was entertaining his friends or he was invited out and so someone had to remain up to attend to all the necessary details.

On the plantation of Mr. House the house slaves thought themselves better than the field slaves because of the fact that they received better treatment. On the other hand those slaves who worked in the fields said that they would rather work in the fields than work in the house because they had a chance to earn spending money in their spare or leisure time. House servants had no such opportunity.

In bad weather they were not required to go to the fields—instead they cut hedges or did other small jobs around the house. The master did not want them to work in bad weather because there was too much danger of illness which meant a loss of time and money in the end.

Mr. House wanted his slaves to learn a trade such as masonry or carpentry, etc., not because it would benefit the slave, says Mr. Wright, but because it would make the slave sell for more in case he had "to get shet (rid) of him." The slaves who were allowed to work with these white mechanics, from whom they eventually learned the trade, were eager because they would be permitted to hire themselves out. The money they earned could be used to help buy their freedom, that is, what money remained after the master had taken his share. On the other hand the white mechanic had no particular objection to the slaves being there to help him, even though they were learning the trade, because he was able to place all the hard work on the slave which made his job easier. Mr. Wright remembers how his grandfather used to hire his time out doing carpentry work, making caskets and doing some masonry. He himself can plaster, although he never hired out during slavery.

Clothing was issued once per year usually around September. An issue consisted mostly of the following: 1 pair of heavy shoes called "Negro Brogans." Several homespun shirts, woolen socks and two or three pairs of jeans pants. The women were either given dresses and underskirts that were already made or just the plain cloth to make these garments from. Some of their clothing was bought and some was made on the plantation. The wool socks were knitted on the plantation along with the homespun which was woven there. The homespun was dyed by placing it in a boiling mixture of green walnut leaves or walnut hulls. In the event that plaid material was to be made the threads were dyed the desired color before being woven. Another kind of dye was made from the use of a type of red or blue berry, or by boiling red dirt in water (probably madder). The house slaves wore calico dresses or sometimes dresses made from woolen material.

Often this clothing was insufficient to meet the individual needs. With a broad smile and an almost imperceptible shake of his old gray head Mr. Wright told how he had worked in the field without shoes when it was so cold until the skin cracked and the blood flowed from these wounds. He also told how he used to save his shoes by placing them under his arm and walking barefooted when he had a long distance to go. In order to polish these shoes a mixture of soot and syrup was used.

The young slave children wore a one-piece garment with holes cut for the head and arms to go through. In appearance it resembled a slightly long shirt. As Mr. House did not give blankets, the slaves were required to make the necessary cover by piecing together left over goods. After this process was completed, it was padded with cotton and then dyed in much the same way as homespun. After the dyeing was completed the slave was the owner of a new quilt.

The food that the slaves ate [**TR: was] all raised on the plantation. At the end of each week each slave was given 3 lbs. of meat (usually pork), 1 peck of meal and some syrup. Breakfast and dinner usually consisted of fried meat, corn bread and syrup. Vegetables were usually given at dinner time. Sometimes milk was given at supper. It was necessary to send the meals to the field slaves as they were usually too far away from the house to make the trip themselves. For this purpose there was a woman who did all the cooking for the field hands in a cook house located among the slave cabins.

Mr. House permitted his slaves to have a garden and chickens of their own. In fact, he gave each of them land, a small plot of ground for this purpose. The benefit of this was twofold as far as the slave was concerned. In the first place he could vary his diet. In the second place he was able to earn money by selling his produce either in town or to "Old Marster." Sometimes Old Marster took the produce to town and sold it for them. When he returned from town the money for the sale of this produce was given to the slave. Mr. Wright says that he and all the other slaves felt that they were being cheated when the master sold their goods. Mr. House also permitted his slaves to hunt and fish both of which were done at night for the most part.

Coffee was made by parching meal and then placing it in boiling water. To sweeten this coffee, syrup was used. One delicacy that he and the other slaves used to have on Sunday was biscuit bread which they called "cake bread."

All children who were too young to work in the field were cared for by some old slave woman who was too old to go to the field. She did all of their cooking, etc. The diet of these children usually consisted of pot liquor, milk, vegetables and in rare cases, meat. Mr. Wright laughed here as he stated that these children were given long handled spoons and were seated on a long bench before a trough out of which they all ate like little pigs. Not a slave ever suffered the pangs of hunger on the plantation of Mr. George House.

The houses or cabins of the slaves were located a short distance in the rear of "Old Marster's" house. These houses were usually made from logs—the chinks being closed with mud. In some cases boards were used on the inside of the cabin to keep the weather out, but according to Mr. Wright, mud was always the more effective. The floor was usually covered with boards and there were two or three windows to each cabin, shutters being used in place of glass. The chimney and fireplace were made of mud, sticks and stones. All cooking was done on the fireplace in iron utensils, which Mr. Wright declares were a lot better than those used today. For boiling, the pots hung from a long hook directly above the fire. Such furniture as each cabin contained was all made by the slaves. This furniture usually consisted of a wooden bench, instead of a chair, and a crude bed made from heavy wood. Slats were used in the place of springs. The mattress was made stuffing a large bag with wheat straw. "This slept as good as any feather bed" says Mr. Wright. Candles were used to furnish light at night.

On this plantation each family did not have an individual cabin. Sometimes as many as three families shared a cabin, which of course was rather a large one. In this case it was partitioned off by the use of curtains.

Besides having to take care of the young children, these older slaves were required to care for those slaves who were ill. Mr. House employed a doctor to attend his slaves when their cases seemed to warrant it. If the illness was of a minor nature he gave them castor oil, salts or pills himself. Then, too, the slaves had their own home remedies. Among these were different tonics made from "yarbs" (herbs), plasters made from mustard, and whisky, etc. Most illnesses were caused by colds and fevers. Mr. Wright says that his two brothers and his sister, all of whom were younger than he, died as a result of typhoid fever.

Even with all the hardships that the slaves had to suffer they still had time to have fun and to enjoy themselves, Mr. Wright continued. At various times Mr. House permitted them to have a frolic. These frolics usually took place on such holidays as 4th of July, Christmas or "laying-by time", after the cultivating of the crops was finished and before gathering time. During the day the master provided a big barbecue and at night the singing and dancing started. Music was furnished by slaves who were able to play the banjo or the fiddle. The slaves usually bought these instruments themselves and in some cases the master bought them. "In my case," declared Mr. Wright, "I made a fiddle out of a large sized gourd—a long wooden handle was used as a neck, and the hair from a horse's tail was used for the bow. The strings were made of cat-gut. After I learned to play this I bought a better violin." Sometimes the slaves slipped away to the woods to indulge in a frolic. As a means of protection they tied ropes across the paths where they would be less likely to be seen. These ropes were placed at such a height as to knock a man from his horse if he came riding up at a great speed. In this way the master or the overseer was stopped temporarily, thereby giving the slaves time to scamper to safety. In addition to the presents given at Christmas (candy and clothing) the master also gave each family half a gallon of whisky. This made the parties more lively. One of the songs that the slaves on the House plantation used to sing at their parties runs as follows:

"Oh, I wouldn't have a poor girl, (another version says, "old maid") And I'll tell you the reason why, Her neck's so long and stringy, I'm afraid she'd never die."

On Sundays Mr. House required all of his slaves to attend church. All attended a white church where they sat in the back or in the balcony. After preaching to the white audience, the white pastor turned his attention to the slaves. His sermon usually ran: "Obey your master and your mistress and the Lord will love you." Sometimes a colored preacher was allowed to preach from the same rostrum after the white pastor had finished. His sermon was along similar lines because that is what he had been instructed to say. None of the slaves believed in the sermons but they pretended to do so.

Marriages were usually performed by the colored preacher although in most cases it was only necessary for the man to approach "Old Marster" and tell him that he wanted a certain woman for his wife. "Old Marster" then called the woman in question and if she agreed they were pronounced man and wife. If the woman was a prolific breeder and if the man was a strong, healthy-looking individual she was forced to take him as a husband whether she wanted to or not.

When Mr. Wright was asked if he had ever been arrested and placed in jail for any offense while he was a slave he replied that in those days few laws, if any, applied to slaves. He knows that it was against the law for anyone to teach a slave to write because on one occasion his father who had learned to do this with the help of his master's son was told by the master to keep it to himself, because if the men of the community found out that he could write they would cut his fingers or his hand off. Horse stealing or house burning was another serious crime. On the House plantation was a mulato slave who was to have been given his freedom when he reached the age of 21. When this time came Mr. House refused to free him and so an attempt was made to burn the House mansion. Mr. Wright remembers seeing the sheriff come from town and take this slave. Later they heard on the plantation that said slave had been hanged.

For the most part punishment consisted of severe whipping sometimes administered by the slaves' master and sometimes by the white men of the community known as the Patrol. To the slaves this Patrol was known as the "Paddle" or "Paddie-Rollers." Mr. Wright says that he has been whipped numerous times by his master for running away. When he was caught after an attempted escape he was placed on the ground where he was "spread-eagled," that is, his arms and feet were stretched out and tied to stakes driven in the ground. After a severe beating, brine water or turpentine was poured over the wounds. This kept the flies away, he says. Mr. House did not like to whip his slaves as a scarred slave brought very little money when placed on the auction block. A slave who had a scarred back was considered as being unruly. Whenever a slave attempted to escape the hounds were put on his trail. Mr. Wright was caught and treed by hounds several times. He later found a way to elude them. This was done by rubbing his feet in the refuse material of the barnyard or the pasture, then he covered his legs with pine tar. On one occasion he managed to stay away from the plantation for 6 months before he returned of his own accord. He ran away after striking his master who had attempted to whip him. When he returned of his own accord his master did nothing to him because he was glad that he was not forever lost in which case a large sum of money would have been lost. Mr. Wright says that slave owners advertised in the newspapers for lost slaves, giving their description, etc. If a slave was found after his master had stopped his advertisements he was placed on the block and sold as a "stray." While a fugitive he slept in the woods, eating wild berries, etc. Sometimes he slipped to the plantation of his mother or that of his father where he was able to secure food.

He took a deep puff on his pipe and a look of satisfaction crossed his face as he told how he had escaped from the "Paddle Rollers." It was the "Paddle-Rollers" duty to patrol the roads and the streets and to see that no slave was out unless he had a "pass" from his master. Further, he was not supposed to be any great distance away from the place he had been permitted to go. If a slave was caught visiting without a "pass" or if at any time he was off his plantation without said "pass" and had the misfortune to be caught by the "Paddle-Rollers" he was given a sound whipping and returned to his master.

When the Civil War began all the slaves on the House plantation grew hopeful and glad of the prospect of being set free. Mr. House was heard by some of the slaves to say that he hoped to be dead the day Negroes were set free. Although the slaves prayed for their freedom they were afraid to even sing any type of spiritual for fear of being punished.

When the Yankee troops came through near the House plantation they asked the slaves if their master was mean to them. As the answer was "no" the soldiers marched on after taking all the livestock that they could find. At the adjoining plantation where the master was mean, all property was burned. Mr. House was not present for when he heard of the approach of Sherman he took his family, a few valuables and some slaves and fled to Augusta. He later joined the army but was not wounded. However, his brother, Phil House, lost a leg while in action.

Mr. Wrights says that he witnessed one battle which was fought just a few miles beyond his plantation near Nancy's Creek. Although he did not officially join the Yankee army he cooked for them while they were camped in his vicinity.

When freedom was declared he says that he was a very happy man. Freedom to him did not mean that he could quit work but that he could work for himself as he saw fit to. After he was freed he continued working for his master who was considerably poorer than he had ever been before. After the war things were in such a state that even common table salt was not available. He remembers going to the smokehouse and taking the dirt from the floor which he later boiled. After the boiling process of this water which was now salty was used as a result of the dripping from the meats which had been hung there to be smoked in the "good old days."

After seven years of share-cropping with his former master Mr. Wright decided to come to Atlanta where he has been since. He attributes his ripe old age to sane and careful living. In any case he says that he would rather be free than be a slave but—and as he paused he shook his head sadly—"In those days a man did not have to worry about anything to eat as there was always a plenty. It's a lot different now."



[HW: Dist. 6 Ex-Slave #119 v.3]

"MAMMY DINK" [HW: DINK WALTON YOUNG], Age 96

Place of birth: On the Walton plantation, near old Baughville, Talbot County, Georgia

Date of Birth: About 1840

Present residence: Fifth Avenue, between 14th and 15th Streets, Columbus, Georgia

Interviewed: August 1, 1936

Dink Walton Young, better known as "Mammy Dink", is one of the oldest ex-slaves living in Muscogee County. She was born the chattel of Major Jack Walton, the largest ante-bellum planter and slave-holder of Talbot County, a man who owned several hundred Negroes and ten thousand or more acres of land. As a child, "Mammy Dink" was "brung up" with the Walton white children, often joining and playing with them in such games as "Mollie Bright", "William Trembletoe", and "Picking up Sticks".

The boys, white and black, and slightly older than she, played "Fox" and "Paddle-the-Cat" together. In fact, until the white boys and girls were ten or twelve years of age, their little Negro playmates, satellites, bodyguards, "gangs", and servants, usually addressed them rather familiarly by their first names, or replied to their nicknames that amounted to titles of endearment. Thus, Miss Susie Walton—the later Mrs. Robert Carter—was "Susie Sweet" to a host of little Negro girls of her age. Later on, of course, this form of familiarity between slave child and white child definitely ceased; but for all time there existed a strong bond of close friendship, mutual understanding, and spirit of comradeship between the Whites and Blacks of every plantation. As an example, Pat Walton, aged 18, colored and slave, "allowed" to his young master in 1861: "Marse Rosalius, youse gwine to de war, ain't yer?" and without waiting for an answer, continued: "So is Pat. You knows you ain't got no bizness in no army 'thout a Nigger to wait on yer an keep yer outa devilment, Marse Rosalius. Now, doen gin me no argyment, Marse Rosalius, case ise gwine 'long wid yer, and dat settles it, sah, it do, whether you laks it or you don't lak it." Parenthetically, it might be here inserted that this speech of Pat's to his young master was typical of a "style" that many slaves adopted in "dictating" to their white folks, and many Southern Negroes still employ an inoffensive, similar style to "dominate" their white friends.

According to "Mammy Dink", and otherwise verified, every time a Negro baby was born on one of his plantations, Major Dalton gave the mother a calico dress and a "bright, shiny", silver dollar.

All Walton slaves were well fed and clothed and, for a "drove" of about fifty or sixty little "back-yard" piccaninnies, the Waltons assumed all responsibility, except at night. A kind of compound was fenced off for "dese brats" to keep them in by day.

When it rained, they had a shelter to go under; play-houses were built for them, and they also had see-saws, toys, etc. Here, their parents "parked dese younguns" every morning as they went to the fields and to other duties, and picked them up at night. These children were fed about five times a day in little wooden trough-like receptacles. Their principal foods were milk, rice, pot-licker, vegetables and corn dumplings; and they stayed so fat and sleek "dat de Niggers calt 'em Marse Major's little black pigs."

The average weekly ration allowed an adult Walton slave was a peck of meal, two "dusters" of flour (about six pounds), seven pounds of flitch bacon, a "bag" of peas, a gallon of grits, from one to two quarts of molasses, a half pound of green coffee—which the slave himself parched and "beat up" or ground, from one to two cups of sugar, a "Hatful" of peas, and any "nicknacks" that the Major might have—as extras.

Many acres were planted to vegetables each year for the slaves and, in season, they had all the vegetables they could eat, also Irish potatoes, sweet potatoes, roasting ears, watermelons and "stingy green" (home raised tobacco). In truth, the planters and "Niggers" all used "stingy green", there then being very little if any "menufro" (processed tobacco) on the market.

The standard clothes of the slaves were: jeans in the winter for men and women, cottonades and osnabergs for men in the summer, and calicos and "light goods" for the women in the summer time. About 75% of the cloth used for slaves' clothing was made at home.

If a "Nigger come down sick", the family doctor was promptly called to attend him and, if he was bad off, the Major "sat up" with him, or had one of his over-seers do so.

Never in her life was "Mammy Dink" whipped by any of the Waltons or their over-seers. Moreover, she never knew a Negro to be whipped by a white person on any of the dozen or more Walton plantations. She never "seed" a pataroler in her life, though she "has heard tell dat Judge Henry Willis, Marses Johnnie B. Jones, Ned Giddens, Gus O'Neal, Bob Baugh, an Jedge Henry Collier rid as patarolers" when she was a girl.

When the Yankee raiders came through in '65, "Mammy Dink" was badly frightened by them. She was also highly infuriated with them for "stealin de white fokes' things", burning their gins, cotton and barns, and conducting themselves generally as bandits and perverts.

In 1875, the year of the cyclone "whooch kilt sebenteen fokes twixt Ellesli (Ellerslie) and Talbotton", including an uncle of her's. "Mammy Dink" was living at the Dr. M.W. Peter's place near Baughville. Later, she moved with her husband—acquired subsequent to freedom—to the Dr. Thomas D. Ashford's place, in Harris County, near Ellerslie. There, she lost her husband and, about thirty-five years ago, moved to Columbus to be near Mrs. John T. Davis, Jr., an only daughter of Dr. Ashford, to whom she long ago became very attached.

When interviewed, "Mammy Dink" was at Mrs. Davis' home, "jes piddlin 'round", as she still takes a pride in "waiting on her white fokes."

Naturally, for one of her age, the shadows are lengthening. "Mammy Dink" has never had a child; all her kin are dead; she is 96 and has no money and no property, but she has her memories and, "thank Gawd", Mrs. Davis—her guardian-angel, friend and benefactress.



Whitley, 4-29-37 Ex-Slave #119

MAMMY DINK IS DEAD [HW: (From Columbus News-Record of Dec-8-1936)]

Mammy Dink, who cooked and served and gained pure joy through faithful service, has gone to the Big House in the skies. She lacked but a few years of a hundred and most of it was spent in loving service. She was loyal to the families she worked for and was, to all practical intents, a member of the family circle. She was 94 or 95 when she passed away—Mammy was about to lose track of mere age, she was so busy with other things—and she was happily at work to within a week of her death. She was an institution in Columbus, and one of the best known of the many faithful and loyal colored servants in this city.

Mammy Dink—her full name, by the way, was Dink Young—started out as a cook in a Talbot county family and wound up her career as cook for the granddaughter of her original employer. She was first in service in the home of Dr. M.W. Peters, in Talbot county, and later was the cook in the family of Dr. T.R. Ashford, at Ellerslie, in Harris county. Then, coming to Columbus, she was cook in the home of the late Captain T.J. Hunt for some 20 years.

For the last 27 years she had been cook for Mrs. John T. Davis, just as she had been cook in the home of her father, Dr. Ashford, and her grandfather, Dr. Peters.

Mammy, in leisure hours, used to sit on the coping at the Sixteenth street school, and watch the world go by. But her greatest joy was in the kitchen.

The Davis family was devoted to the faithful old servant. A week ago she developed a severe cold and was sent to the hospital. She passed away Saturday night—the old body had given out. The funeral service was conducted yesterday afternoon from St. Philips colored church in Girard. She was buried in a churchyard cemetery, two or three miles out, on the Opelika road. The white people who were present wept at the departure of one who was both servant and friend.

Thus passes, to a sure reward, Mammy Dink, whose life was such a success.

[HW: Mammy Dink died Saturday night, Dec. 5th, 1936]



COMBINED INTERVIEWS

[HW: Dist 1-2 Ex-Slave #24]

FEDERAL WRITERS' PROJECTS, Augusta-Athens Supervisor: Miss Velma Bell [Date Stamp: MAY 8 1937]

EXCERPTS FROM SLAVE INTERVIEWS

[ADELINE]

"Aunt Adeline," an ex-slave of Wilkes County, Georgia, thinks she is "around a hundred." Her first memory is, in her own words, "my love for my mother. I loved her so! I would cry when I couldn't be with her. When I growed up, I kep' on loving her jes' that-a-way, even after I married and had children of my own."

Adeline's mother worked in the field, drove steers, and was considered the best meat cutter on the plantation. The slave women were required to spin, and Adeline's mother was unusually good at spinning wool, "and that kind of spinning was powerful slow," added the old woman. "My mother was one of the best dyers anywhere around. I was too. I made colors by mixing up all kinds of bark and leaves. I made the prettiest sort of lilac color with maple bark and pine bark—not the outside pine bark, but that little thin skin that grows right down next to the tree." Adeline remembers one dress she loved: "I never will forget it as long as I live. It was a hickory stripe dress they made for me, with brass buttons at the wrist bands. I was so proud of that dress and felt so dressed up in it, I just strutted!"

She remembers the plantation store and the candy the master gave the Negro children. "Bright, pretty sticks of candy!" Tin cups hold a special niche in her memory. But there were punishments, too. "Good or bad, we got whippings with a long cowhide kept just for that. They whipped us to make us grow better, I reckon!"

Asked about doctors, Adeline replied:

"I was born, growed up, married and had sixteen children and never had no doctor till here since I got so old!"

Plantation ingenuity was shown in home concoctions and tonics. At the first sniffle of a cold, the slaves were called in and given a drink of fat lightwood tea, made by pouring boiling water over split kindling. "'Cause lightwood got turpentine in it," explained Adeline. She said that a springtime tonic was made of anvil dust, gathered at the blacksmith's shop, mixed with syrup. This was occasionally varied with a concoction of garlic and whiskey!

Adeline adheres to traditional Negro beliefs, and concluded her recountal of folklore with the dark prediction: "Every gloomy day brings death. Somebody leaving this unfriendly world to-day!"

[EUGENE]

Another version of slavery was given by Eugene, an Augusta Negro. His mother was brought to Augusta from Pennsylvania and freed when she came of age. She married a slave whose master kept a jewelry store. The freed woman was required to put a guardian over her children. The jeweler paid Eugene's father fifty cents a week and was angry when his mother refused to allow her children to work for him. Eugene's mother supported her children by laundry work. "Free colored folks had to pay taxes," said Eugene, "And in Augusta you had to have a pass to go from house to house. You couldn't go out at night in Augusta after 9 o'clock. They had a bell at the old market down yonder, and it would strike every hour and half hour. There was an uptown market, too, at Broad and McKinne."

Eugene told of an old Negro preacher, Ned Purdee, who had a school for Negro children in his back yard, in defiance of a law prohibiting the education of Negroes. Ned, said Eugene, was put in jail but the punishment of stocks and lashes was not intended to be executed. The sympathetic jailor told the old man: "Ned, I won't whip you. I'll just whip down on the stock, and you holler!" So Ned made a great noise, the jailor thrashed about with his stick, and no harm was done.

Eugene touched on an unusual angle of slavery when he spoke of husbands and wives discovering that they were brother and sister. "They'd talk about their grandfathers and grandmothers, and find out that they had been separated when they were children," he said. "When freedom was declared, they called the colored people down to the parade ground. They had built a big stand, and the Yankees and some of the leading colored men made addresses. 'You are free now. Don't steal. Work and make a living. Do honest work. There are no more masters. You are all free.' He said the Negro troops came in, singing:

"Don't you see the lightning? Don't you hear the thunder? It isn't the lightning, It isn't the thunder, It's the buttons on The Negro uniforms!"

[MARY]

Mary is a tiny woman, 90 years old. "I'd love to see some of the white folks boys and girls," she said, smiling and showing a set of strong new teeth. "We had school on our plantation, and a Negro teacher named Mathis, but they couldn't make me learn nothin'. I sure is sorry now!"

Mary's plantation memories, in contrast to those of slaves who remember mostly molasses and corn-pone, include tomato rice, chickens, baked, fried and stewed. "And chicken pies!" Mary closed her eyes. "Don't talk about 'em! I told my grand children last week, I wanted to eat some old-time potato pie!"

They played "peep-squirrel," Mary remembered. "I never could put up to dance much, but none could beat me runnin'. "Peep Squirrel" was a game we made up on the plantation. The girls peeped out, then ran by the men, and they'd be caught and twirled around. They said I was like a kildee bird, I was so little and could run so fast! They said I was married when I was 17 years old. I know it was after freedom. I had the finest kind of marrying dress that my father bought for me. It had great big grapes hanging down from the sleeves and around the skirt." Mary sighed. "I wish't I had-a kep' it for my children to saw!"

[RACHEL]

Rachel's master called his people "servants", not Negroes or slaves. "He de bes' marster in de worl'," said Rachel. "I love his grave!"

Rachel nursed her aunt's children while the mother acted as nurse for "de lady's baby whut come fum Russia wid de marster's wife." The czarina was godmother for the ambassador's baby. "Marster bin somewheh in de back part o' de worl'." explained the old woman, "You see, he wuz de guv'nor. He knowed all de big people, senetras and all." Rachel laughed. "I was a old maid when I married," she said. "De broom wuz de law. All we hadder do was step over de broom befo' witnesses and we wuz marry!"

[LAURA]

"As far as I kin rekellec'," said Laura, "my mother was give." She could not remember her age, but estimated that she might be 75 years old. Her native dignity was evident in her calm manner, her neat clothing and the comfortable, home-like room. "Dey say in dem days," she continued, "when you marry, dey give you so many colored people. My mother, her brother and her aunt was give to young Mistis when she marry de Baptis' preacher and come to Augusta. When dey brought us to Augusta, I wuz de baby. Round wheh de barracks is now, was de Baptis' parsonage. My mother was a cook. I kin remember de Yankees comin' down Broad Street. Dey put up wheh de barracks is on Reynolds Street. Dey ca'yed me to de fairground. De man was speakin'. I thought it wuz up in de trees, but I know now it muster been a platform in bushes. Mistis say to me: 'Well, Laura, what did you see?' I say: 'Mistis, we is all free.' I such a lil' chile she jus' laugh at me for saying sich a thing. When I was sick, she nuss me good."

Laura remembered a long house with porches on Ellis Street, "running almost to Greene," between 7th and 8th, where slaves were herded and kept for market day. "Dey would line 'em up like horses or cows," she said, "and look in de mouf' at dey teeth. Den dey march 'em down together to market, in crowds, first Tuesday sale day."

[MATILDA]

In contrast to the pleasant recollections of most of the ex-slaves, Matilda gave a vivid picture of the worst phase of plantation life on a Georgia plantation. She had been plowing for four years when the war started.

"I wuz in about my thirteen when de war end," she mumbled, "Fum de fus' overseer, dey whu-op me to show me how to wuk. I wuk hard, all de time. I never had no good times. I so old I kain't rekellec' my marster's name. I kain't 'member, honey. I had too hard time. We live in, a weather-board house, jus' hulled in. We had to eat anyting dey give us, mos'ly black 'lasses in a great big ole hogshead. When de war gwine on, we had to live on rice, mos'ly, what dey raise. We had a hard time. Didn't know we wuz free for a long time. All give overseer so mean, de slaves run away. Dey gits de blood-houn' to fin' 'em. Dey done dug cave in de wood, down in de ground, and hide dere. Dey buckle de slave down to a log and beat de breaf' outter dem, till de blood run all over everywhere. When night come, dey drug 'em to dey house and greases 'em down wid turpentine and rub salt in dey woun's to mek 'em hurt wuss. De overseer give de man whiskey to mek him mean. When dey whu-op my mother, I crawl under de house and cry."

One of Matilda's younger friends, listening, nodded her head in sympathy.

"When Matilda's mind was clearer she told us terrible stories," she said. "It makes all the rest of us thankful we weren't born in those times."

Matilda was mumbling end weeping.

"Dey wuz mean overseer," she whispered. "But dey wuz run out o' de country. Some white ladies in de neighborhood reported 'um and had 'um run out."

[EASTER]

"Aunt Easter" is from Burke County. Her recollections are not quite so appalling as Matilda's, but they are not happy memories.

"Dey didn' learn me nothin' but to churn and clean up house. 'Tend day boy, churn dat milk, spin and cyard dat roll."

Asked if the slaves were required to go to Church, Easter shook her head.

"Too tired. Sometime we even had to pull fodder on Sunday. Sometime we go to church, but all dey talk about wuz obeyin' Massa and obeyin' Missus. Befo' we went to church, we had to git up early and wash and iron our clo'es."

Easter's brother was born the day Lee surrendered. "Dey name him Richmond," she said.

[CARRIE]

Carrie had plenty to eat in slavery days. "I'd be a heap better off if it was dem times now," she said, "My folks didn't mistreet de slaves. When freedom come, de niggers come 'long wid dere babies on dey backs and say I wuz free. I tell 'em I already free! Didn't mek no diffrunce to me, freedom!"

[MALINDA]

Malinda would gladly exchange all worldly possessions and freedom to have plantation days back again. She owns her home and has a garden of old-fashioned flowers, due to her magic "growing hand."

"I belonged to a preacher in Ca'lina," said Malinda. "A Baptis' preacher. My fambly wasn't fiel' han's, dey wuz all house servants. Marster wouldn't sell none o' his slaves. When he wanted to buy one, he'd buy de whole fambly to keep fum having 'em separated."

Malinda and her sister belonged to the young girls. "Whar'ever da young Mistises visited, we went right erlong. My own mammy tuk long trips wid ole Mistis to de Blue Ridge Mountings and sometimes over de big water." Malinda said the slaves danced to "quills," a home-made reed instrument. "My mammy wuz de bes' dancer on de planteshun," asserted the old woman. "She could dance so sturdy, she could balance a glass of water on her head and never spill a drap!"

[AMELIA]

Amelia, like many of the old slaves in Augusta to-day, came from South Carolina.

"I put on a hoopskirt one time," she said. "I wanted to go to church wid a hoop on. I such a lil' gal, all de chillun laugh at me, playin' lady. I take it off and hide it in de wood."

Amelia remembered her young mistresses with affection. "Dey wuz so good to me," she said, "dey like to dress me up! I was a lil' gal wid a tiny wais'. Dey put corsets on me and lace me up tight, and then dey take off all dey medallion and jewelry and hang 'em roun' my neck and put long sash on me. I look pretty to go to dance. When I git back, I so tired I thow myself on de bed and sleep wid dat tight corset on me!"



FOUR SLAVES INTERVIEWED by MAUDE BARRAGAN, EDITH BELL LOVE, RUBY LORRAINE RADFORD



ELLEN CAMPBELL, 1030 Brayton Street, Augusta, Ga., Born 1846.

Ellen Campbell lives in a little house in a garden behind a picket fence. Ellen is a sprightly, erect, black woman ninety years old. Beady little eyes sparkled behind her glasses as she talked to us. Her manner is alert, her mind is very keen and her memory of the old days very clear. Though the temperature was in the high nineties she wore two waists, and her clothes were clean and neatly patched. There was no headcloth covering the fuzzy grey wool that was braided into innumerable plaits.

She invited us into her tiny cabin. The little porch had recently been repaired, while the many flowers about the yard and porch gave evidence of constant and loving care to this place which had been bought for her long ago by a grandson who drove a "hack." When she took us into the crowded, but clean room, she showed us proudly the portrait of this big grandson, now dead. All the walls were thickly covered with framed pictures of different members of her family, most of whom are now dead. In their midst was a large picture of Abraham Lincoln.

"Dere's all my chillun. I had fo' daughter and three 'grands', but all gone now but one niece. I deeded de place to her. She live out north now, but she send back de money fer de taxes and insurance and to pay de firemens."

Then she proudly pointed out a framed picture of herself when she was young.

"Why Auntie, you were certainly nice looking then."

Her chest expanded and her manner became more sprightly as she said, "I wus de pebble on de beach den!"

"And I suppose you remember about slavery days?"

"Yes ma'm, I'm ninety years old—I wus a grown 'oman when freedom come. I 'longed to Mr. William Eve. De plantachun was right back here—all dis land was fields den, slap down to Bolzes'."

"So you remember a lot about those times?"

She laughed delightedly. "Yas'm. I 'longed to Miss Eva Eve. My missus married Colonel Jones. He got a boy by her and de boy died."

"You mean Colonel Jones, the one who wrote books?"

"Yas'm. He a lawyer, too, down to de Cote House. My missus was Mrs. Carpenter's mother, but she didn't brought her here."

"You mean she was her step-mother?"

"Yas'm, dat it. I go to see dem folks on de hill sometime. Dey good to me, allus put somepen in mah hands."

"What kind of work did you do on the plantation?"

"When I wus 'bout ten years old dey started me totin' water—you know ca'in water to de hands in de field. 'Bout two years later I got my first field job, 'tending sheep. When I wus fifteen my old Missus gib me to Miss Eva—you know she de one marry Colonel Jones. My young missus wus fixin' to git married, but she couldn't on account de war, so she brought me to town and rented me out to a lady runnin' a boarding house. De rent was paid to my missus. One day I wus takin' a tray from de out-door kitchen to de house when I stumbled and dropped it. De food spill all over de ground. De lady got so mad she picked up a butcher knife and chop me in de haid. I went runnin' till I come to de place where my white folks live. Miss Eva took me and wash de blood out mah head and put medicine on it, and she wrote a note to de lady and she say, 'Ellen is my slave, give to me by my mother. I wouldn't had dis happen to her no more dan to me. She won't come back dere no more.'"

"Were you ever sold during slavery times, Aunt Ellen?"

"No'm. I wa'nt sold, but I knows dem whut wus. Jedge Robinson he kept de nigger trade office over in Hamburg."

"Oh yes, I remember the old brick building."

"Yas'm, dat it. Well, all de colored people whut gonner be sold was kept dere. Den dey brung 'em over to de market and put 'em up fer sale. Anybody fixin' to buy 'em, 'zamines 'em to see if dey all right. Looks at de teef to tell 'bout de age."

"And was your master good to you, Auntie?"

"I'll say dis fer Mr. William Eve—he de bes' white man anywhere round here on any dese plantachuns. Dey all own slaves. My boss would feed 'em well. He wus killin' hogs stidy fum Jinury to March. He had two smoke-houses. Dere wus four cows. At night de folks on one side de row o' cabins go wid de piggins fer milk, and in de mawnin's dose on de odder side go fer de piggins o' milk."

"And did you have plenty of other things to eat?"

"Law, yas'm. Rations wus given out to de slaves; meal, meat and jugs o' syrup. Dey give us white flour at Christmas. Every slave family had de gyrden patch, and chickens. Marster buy eggs and chickens fum us at market prices."

"Did the overseers ever whip the slaves or treat them cruelly?"

"Sometimes dey whup 'em—make 'em strip off dey shirt and whup 'em on de bare skin. My boss had a white overseer and two colored men dey call drivers. If dey didn't done right dey dus whup you and turn you loose."

"Did the Eves have a house on the plantation, too?"

"No'm, dey live in town, and he come back and fo'th every day. It warn't but three miles. De road run right fru de plantachun, and everybody drive fru it had to pay toll. Dat toll gate wus on de D'Laigle plantachun. Dey built a house fer Miss Kitty Bowles down by de double gate where dey had to pay de toll. Dat road where de Savannah Road is."

When asked about war times on the plantation Ellen recalled that when the Northern troops were around Waynesboro orders were sent to all the masters of the nearby plantations to send ten of their best men to build breastworks to hold back the northern advance.

"Do you remember anything about the good times or weddings on the plantation?"

She laughed delightedly. "Yas'm. When anybody gwine be married dey tell de boss and he have a cake fix. Den when Sunday come, atter dey be married, she put on de white dress she be married in and dey go up to town so de boss see de young couple."

"Den sometimes on Sadday night we have a big frolic. De nigger frum Hammond's place and Phinizy place, Eve place, Clayton place, D'Laigle place all git togedder fer big dance and frolic. A lot o' de young white sports used to come dere and push de nigger bucks aside and dance wid de wenches."

"What happened, Auntie, if a slave from one plantation wanted to marry a slave from another?"

She laughed significantly. "Plenty. Old Mr. Miller had a man name Jolly and he wanner marry a woman off anudder plantachun, but Jolly's Marster wanna buy de woman to come to de plantachun. He say, 'Whut's fair fer de goose is fair fer de gander.' When dey couldn't come to no 'greement de man he run away to de woods. Den dey sot de bloodhounds on 'im. Dey let down de rail fence so de hounds could git fru. Dey sarch de woods and de swamps fer Jolly but dey neber find him.

"De slaves dey know whar he is, and de woman she visit him. He had a den down dere and plenty o' grub dey take 'im, but de white folks neber find him. Five hundred dollars wus what Miller put out for whomsover git him."

"And you say the woman went to visit him?"

"Yes, Ma'm. De woman would go dere in de woods wid him. Finally one night when he was outer de swamp he had to lie hidin' in de ditch all night, cross from de nigger hospital. Den somebody crep' up and shot him, but he didn't die den. Dey cay'ed his [TR: sic] crost to de hospital and he die three days later."

"What about church? Did you go to church in those days?"

"Yas'm, we used to go to town. But de padderolas wus ridin' in dem days, and you couldn't go off de plantachun widout a pass. So my boss he build a brick church on de plantachuhn, and de D'Laigles build a church on dere's."

"What happened if they caught you off without a pass?"

"If you had no pass dey ca'y you to de Cote House, and your marster hadder come git you out."

"Do you remember anything about the Yankees coming to this part of the country?"

At this her manner became quite sprightly, as she replied, "Yas'm, I seen 'em comin' down de street. Every one had er canteen on he side, a blanket on his shoulder, caps cocked on one side de haid. De cavalry had boots on and spurros on de boots. First dey sot de niggers free on Dead River, den dey come on here to sot us free. Dey march straight up Broad Street to de Planters' Hotel, den dey camped on Dead River, den dey camped on de river. Dey stayed here six months till dey sot dis place free. When dey campin' on de river bank we go down dere and wash dey clo'es fer a good price. Dey had hard tack to eat. Dey gib us de hard tack and tell us to soak it in Water, and fry it in de meat gravy. I ain't taste nothing so good since. Dey say, 'Dis hard tack whut we hadder lib on while we fightin' to sot you free."



RACHEL SULLIVAN, 1327 Reynolds Street, Augusta, Ga., Born 1852.

We found Rachel Sullivan sitting on the porch of a two room house on Reynolds Street. She is a large, fleshy woman. Her handmade yellow homespun was baggy and soiled, and her feet were bare, though her shoes were beside her rocker.

We approached her cautiously. "Auntie, we heard you were one of the slaves who used to live on Governor Pickens' place over near Edgefield."

"Yas'm, Yas'm. I shore wus. He gin us our chu'ch—de one over yonder on de Edgefield road. No'm you can't see it fum de road. You has to cross de creek. Old Marster had it pulled out de low ground under de brush arbor, and set it dere."

"And what did you do on the plantation, Auntie?"

"I wus a nu's gal, 'bout 'leben years old. I nu'sed my Auntie's chillun, while she nu'sed de lady's baby whut come from Russia wid de Marster's wife—nu'sed dat baby fum de breas's I mean. All de white ladies had wet nusses in dem days. Her master had just returned from Russia, where he had been ambassador. Her baby had the czarina for a godmother."

"And so you used to look after you aunt's children?"

"Yas'm. I used to play wid 'em in de big ground wid de monuments all around."

"Miss Lucy Holcome was Governor Pickens' second wife, wasn't she?"

"Musta wus, ma'm."

"And were you born on the plantation at Edgefield?"

"I wus born at Ninety-six. Log Creek place was Marster's second place. Oh, he had plantachuns everywhere, clear over to Alabama. He had overseers on all de places, ma'm."

"Did the overseers whip you or were they good?"

"Overseers wus good. Dey better been good to us, Marster wouldn't let 'em been nothin' else. And Marster wus good. Lawdy, us had de bes' Marster in de world. It wus great times when he come to visit de plantachun. Oh Lord, when de Governor would come—dey brung in all de sarvants. Marster call us 'sarvants', not 'niggers.' He say 'niggers wuk down in de lagoons.' So when de Governor come dey brung in all de sarvants, and all de little chillun, line 'em's up whar Marster's cai'age gwine pass. And Marster stop dere in de lane and 'zamine us all to see is us all right. He de bes' Marster in de world. I love his grave!"

"Den he'd talk to de overseer. Dere was Emmanuel and Mr. DeLoach. He gib 'em a charge. Dey couldn't whup us or treat us mean."

"How many slaves did your Master have, Auntie?"

"Oh, I don't know 'xactly—over a thousand in all I reckon. He had plantachuns clear over to Alabama. Marster wus a world manager! Lordy, I luv my Marster. Dere wus 'bout seventy plower hands, and 'bout a hunnard hoe hands."

"Did your master ever sell any of the slaves off his plantation?"

"No'm—not 'less dey did wrong. Three of 'em had chillun by de overseer, Mr. Whitefield, and Marster put 'em on de block. No ma'm he wouldn't tolerate dat. He say you keep de race pure. Lawdy, he made us lib right in dem time."

"And what did he do to the overseer?"

"He sont him off—he sont him down to de low place."

"I guess you had plenty to eat in those good old days?"

"Oh, yes ma'm—dey's kill a hunnard hogs."

"And what kind of houses did you have?"

"Des like dis street—two rows facin' each odder, only dey wus log houses."

"Did they have only one room?"

"Yas'm. But sometimes dey drap a shed room down if dere wus heap o' chullun.'

"Did you have a good time at Christmas?"

"Oh yas'm. No matter where Marster wus—crost de water er ennywhere he send us a barrel o' apples, and chestnuts—dey had chestnuts in dem days—and boxes o' candy. He sont 'em to 'Manuel and Mr. DeLoach to gib out."

"So your master would sometimes be across the water?"

"Lawdy, yas'm, he be dere somewhere in de back part o' de world. You see he wus gov'nur. He knowed all de big people—Mr. Ben Tillman and all—he was senetra."

"Auntie do you remember seeing any of the soldiers during the war?"

"Does I? Law honey! Dey come dere to de plantachun 'bout ten o'clock after dey surrender. Oh and dey wus awful, some of 'em wid legs off or arms off. De niggers took all de mules and put 'em down in de sand field. Den dey took all de wimmens and put 'em in de chillun's house. And dey lef' a guard dere to stand over 'em, and tell him not to git off de foot. You know dey didn't want put no temptation in de way o' dem soldiers."

"What kind of work did some of the slave women do?"

"Everything. I had a one-legged auntie—she was de seamster. She sew fum one year end to de odder. Anodder auntie wus a loomer."

"And where did you go to church?"

"We went to de Salem Chu'ch. Yas'm we all go to chu'ch. Marster want us to go to chu'ch. We sit on one side—so—and dey sit over dere. Dey wus Methodis'. My mother was Methodis', but dey gib her her letter when freedom come."

"How about dances, Auntie? Did they have dances and frolics?"

"Yassum, on Sadday night. But boys had to git a pass when dey go out or de Padderola git 'em."

"So you had a happy time in those days, eh?"

"Lawdy, yas'm. If de world would done now like dey did den de world wouldn't be in such a mess. I gwine on eighty-five, but I wish de young ones wus raise now like I was raise. Marster taught us to do right."

"How many children have you?"

"I had 'leben—seben livin now." Then she laughed. "But I wus ole maid when I git married."

"I wus twenty years old! In dem days all dey hadder do to git married wus step over de broom."

"Step over the broom. Didn't your master have the preacher come and marry you?"

"Lawdy, no'm. De broom wus de law!" Then she laughed. "Jus' say you wanner be married and de couple git together 'fore witnesses and step ober de broom."

"Do you remember when freedom came?"

"Lawdy yas'm. Mr. DeLoach come riding up to de plantachun in one o' dem low-bellied ca'yages. He call to Jo and James—dem de boys what stay round de house to bring wood and rake de grass and sich—he sont Jo and Jim down to all de fields to tell all de hands to come up. Dey unhitch de mules fum de plows and come wid de chains rattlin', and de cotton hoers put dey hoes on dey shoulders—wid de blades shinin' in de sun, and all come hurrying to hear what Mr. DeLoach want wid'em. Den he read de freedom warrant to 'em. One man so upset he start runnin' and run clear down to de riber and jump in."



EUGENE WESLEY SMITH, 1105 Robert Street, Augusta, Ga., Born 1852

Eugene is 84 years old. He has thin features, trembling lips and a sparse beard. His skin is a deep brown, lined and veined. His legs showing over white socks are scaly. His hands are palsied, but his mind is intelligent. He shows evidences of association with white people in his manner of speech, which at times is in the manner of white persons, again reverting to dialect.

Eugene stated that his father was a slave who belonged to Steadman Clark of Augusta, and acted as porter in Mr. Clark's jewelry store on Broad Street. His grandmother came from Pennsylvania with her white owners. In accordance with the laws of the state they had left, she was freed when she came of age, and married a man named Smith. Her name was Louisa. Eugene's "Arnt" married a slave. As his mother was free, her children were free, but Eugene added:

"She had put a Guardian over us, and Captain Crump was our guardian. Guardians protected the Negro children who belonged to them."

To illustrate that children were considered the property of the mothers' owners, he added that his uncle went to Columbia County and married a slave, and that all of her children belonged to her master.

Mr. Clark, who owned Eugene's father, paid him 50c a week, and was angry when Louisa refused to allow her children to work for him.

"He was good in a way," admitted Eugene, "Some masters were cruel to the colored people, but a heap of white people won't believe it.

"I was too little to do any work before freedom. I just stayed with my mother, and ran around. She did washing for white folks. We lived in a rented house. My father's master, Mr. Clark, let him come to see us sometimes at night. Free colored folks had to pay taxes. Mother had to pay taxes. Then when they came of age, they had to pay taxes again. Even in Augusta you had to have a pass to go from house to house. They had frolics. Sometimes the white people came and looked at 'em having a good time. You couldn't go out at night in Augusta after 9 o'clock. They had a bell at the old market down yonder, and it would strike every hour and every half hour. There was an uptown market, too, at Broad and McKinne."

Asked about school, Eugene said:

"Going to school wasn't allowed, but still some people would slip their children to school. There was an old Methodist preacher, a Negro named Ned Purdee, he had a school for boys and girls going on in his back yard. They caught him and put him in jail. He was to be put in stocks and get so many lashes every day for a month. I heard him tell many times how the man said: 'Ned, I won't whip you. I'll whip on the stock, and you holler.' So Ned would holler out loud, as if they were whipping him. They put his feet and hands in the holes, and he was supposed to be whipped across his back."

"I read in the paper where a lady said slaves were never sold here in Augusta at the old market, but I saw them selling slaves myself. They put them up on something like a table, bid 'em off just like you would horses or cows. Dey was two men. I kin rekellect. I know one was called Mr. Tom Heckle. He used to buy slaves, speculating. The other was named Wilson. They would sell your mother from the children. That was the reason so many colored people married their sisters and brothers, not knowing until they got to talking about it. One would say, 'I remember my grandmother,' and another would say, "that's my grandmother," then they'd find out they were sister and brother.

"Speculators used to steal children," said Eugene. "I saw the wagons. They were just like the wagons that came from North Carolina with apples in. Dey had big covers on them. The speculators had plantations where they kept the children until they were big enough to sell, and they had an old woman there to tend to those children."

"I was a butler." (A dreamy look came into Eugene's old eyes.) "So I were young. I saw a girl and fell in love with her, and asked her to marry me. 'Yes,' she said, 'when I get grown!' I said, 'I am not quite grown myself.' I was sixteen years old. When I was twenty-one years old I married her in my father's house. My mother and father were dead then. I had two sisters left, but my brothers were dead too."

"I quit butling when I got married. They was enlarging the canal here. It was just wide enough for the big flats to go up with cotton. They widened it, and I went to work on dat, for $1.25 a day. They got in some Chinese when it was near finished, but they wasn't any good. The Irishmen wouldn't work with niggers, because they said they could make the job last eight years—the niggers worked too fast. They accomplished it in about four years.

"After working on the canal, I left there and helped dig the foundations of Sibley Mill. The raceway, the water that run from canal to river, I helped dig that. Then after that, I went to Mr. Berckmans and worked for him for fifty years. All my children were raised on his place. That's how come my boy do garden work now. I worked for 50c a day, but he give me a house on the place. He 'lowed me to have chickens, a little fence, and a garden. He was very good to us. That was Mr. P.J. Berckmans. I potted plants all day long. I used to work at night. I wouldn't draw no money, just let them keep it for me. After they found out I could read and write and was an honest fellow, they let me take my work home, and my children helped me make the apple grass and plum grass, and mulberry grass. A man come and told me he would give me $60 a month if I would go with him, but I didn't I couldn't see hardly at all then—I was wearing glasses. Now, in my 84th year, I can read the newspaper, Bible and everything without glasses. My wife died two years ago." (Tears came into Eugene's eyes, and his face broke up) "We lived together 62 years!"

Asked if his wife had been a slave, Eugene answered that she was but a painful effort of memory did not reveal her owner's name.

"I do remember she told me she had a hard time," he went on slowly. "Her master and misses called themselves 'religious people' but they were not good to her. They took her about in the barouche when they were visiting. She had to mind the children. They had a little seat on the back, and they'd tie her up there to keep her from falling off. Once when they got to a big gate, they told her to get down and open it for the driver to go through, not knowing the hinges was broken. That big gate fell on her back and she was down for I don't know how long. Before she died, she complained of a pain in her back, and the doctor said it must have been from a lick when she was a child.

"During the war there were some Southern soldiers went through. I and two friends of mine were together. Those soldiers caught us and made us put our hands down at our knees, and tied 'em, and run the stick through underneath.

"It was wintertime. They had a big fire. They pushed us nearer and nearer the fire, until we hollered. It was just devilment. They was having fun with us, kept us tied up about a half hour. There was a mulatto boy with us, but they thought he was white, and didn't bother him. One time they caught us and throwed us up in blankets, way up, too—I was about 11 years old then."

Asked about church, Eugene said:

"We went to bush meetings up on the Sand Hill out in the woods. They didn't have a church then."

Eugene's recollections were vivid as to the ending of the war:

"The Northern soldiers come to town playing Yankee Doodle. When freedom come, they called all the white people to the courthouse first, and told them the darkies was free. Then on a certain day they called all the colored people down to the parade ground. They had built a big stand, and the Yankees and some of our leading colored men got up and spoke, and told the Negroes:

"You are free now. Don't steal. Now work and make a living. Do honest work, make an honest living to support yourself and children. No more masters. You are free."

Eugene said when the colored troops come in, they sang:

"Don't you see the lightning? Don't you hear the thunder? It isn't the lightning, It isn't the thunder, But its the button on The Negro uniforms!

"The slaves that was freed, and the country Negroes that had been run off, or had run away from the plantations, was staying in Augusta in Guv'ment houses, great big ole barns. They would all get free provisions from the Freedmen's Bureau, but people like us, Augusta citizens, didn't get free provisions, we had to work. It spoiled some of them. When the small pox come, they died like hogs, all over Broad Street and everywhere."



WILLIS BENNEFIELD, HEPHZIBAH, GA., Born 1835.

[TR: "Uncle Willis" in individual interviews.]

"Uncle Willis" lives with his daughter Rena Berrian, who is 74 years old. "I his baby," said Rena, "all dead but me, and I ain't no good for him now 'cause I can't tote nothin'."

When asked where Uncle Willis was, Rena looked out over the blazing cotton field and called:

"Pap! Oh—pappy! Stop pickin' cotton and come in awhile. Dey's some ladies wants to see you."

Uncle Willis hobbled slowly to the cabin, set in the middle of the cotton patch. He wore clean blue overalls, obviously new. His small, regular features had high cheekbones. There was a tuft of curly white hair on his chin, and his head was covered with a "sundown" hat.

"Mawnin," he said, "I bin sick. So I thought I might git some cotton terday."

Willis thinks he is 101 years old. He said, "I was 35 years old when freedom delcared." He belonged to Dr. Balding Miller, who lived on Rock Creek plantation. Dr. Miller had three or four plantations, Willis said at first, but later stated that the good doctor had five or six places, all in Burke County.

"I wuk in de fiel'," he went on, "and I drove de doctor thirty years. He owned 300 slaves. I never went to school a day in my life, 'cept Sunday school, but I tuk de doctor's sons fo' miles ev'y day to school. Guess he had so much business in hand he thought the chillun could walk. I used to sit down on de school steps 'till dey turn out. I got way up in de alphabet by listenin', but when I went to courtin' I forgot all dat."

Asked what his regular duties were, Willis answered with pride:

"Marster had a cay'age and a buggy too. My father driv' de cay'age and I driv de doctor. Sometimes I was fixing to go to bed, and had to hitch up my horse and go five or six miles. I had a regular saddle horse, two pairs for cay'age. Doctor were a rich man. Richest man in Burke County. He made his money on his farm. When summertime come, I went wid him to Bath, wheh he had a house on Tena Hill. We driv' down in de cay'age. Sundays we went to church when Dr. Goulding preach. De darkies went in de side do'. I hear him preach many times."

Asked about living conditions on Rock Creek plantation, Willis replied:

"De big house was set in ahalf acre yard. 'Bout fifty yards on one side was my house, and fifty yards on de udder side was de house of granny, a woman that tended de chillun and had charge of de yard when we went to Bath," Willis gestured behind him, "and back yonder was de quarters, a half mile long; dey wuz one room 'crost, and some had shed room. When any of 'em got sick, Marster would go round to see 'em all."

Asked about church and Bible study, Willis said:

"I belongst to Hopeful Church. Church people would have singin' and prayin', and de wicked would have dancin' and singin'. At dat time I was a regular dancer" Willis chuckled. "I cut de pigeon wing high enough! Not many cullud people know de Bible in slavery time. We had dances, and prayers and sing too," he went on, "and we sang a song, 'On Jordan's stormy banks I stand, and cast a wishful eye.'"

"How about marriages?" he was asked.

"Colored preacher marry 'em. You had to get license and give it to the preacher, and he marry 'em. Then de men on our plantation had wives on udder plantations, dey call 'em broad wives."

"Did you give your wife presents when you were courting?" he was asked.

"I went to courtin' and never give her nuthin' till I marry her."

As to punishment, Willis said that slaves were whipped as they needed it, and as a general rule the overseer did the whipping.

"When darky wouldn't take whippin' from de overseer," he said, he had to cay'y dem to de boss; and if we needed any brushin' de marster brush 'em. Why, de darkies would whip de overseer!"

Willis was asked to describe how slaves earned money for personal use, and replied:

"Dey made dey own money. In slavery time, if you wanted four or five acres of land to plant anything on, marster give it to you, and whatever dat land make, it belong to you. You could take dat money and spend it any you wanted to. Still he give you somethin' to eat and clothe you, but dat patch you mek cotton on, sometimes a whole bale, dat money yours."

Willis thought the plantation house was still there, "but it badly wounded," he said. "Dey tell me dere ain't nobody living in it now. It seven miles from Waynesboro, south."

"When de soldiers come thoo'," continued Willis, "dey didn't burn dat place, but dey went in dere and took out ev'thing dey want, and give it to de cullud people. Dey kep' it till dey got free. De soldiers tuk Dr. Millers horses and carry 'em off. Got in de crib and tuk de corn. Got in de smoke'ouse and tuk de meat out. Old Marssa bury his money and silver in a iron chist. Dey tuk it 300 yards away to a clump of trees and bury it. It tuk fo' men to ca'y it. Dere was money without mention in dat chist! After de soldiers pass thoo, de went down and got it back."

"What did you do after freedom was declared?"

Willis straightened up.

"I went down to Augusta to de Freedmen's Bureau to see if twas true we wuz free. I reckon dere was, over a hundred people dere. The man got up and stated to de people, "you is jus' as free as I am. You ain't got no mistis and no marster. Work wheh you want." On Sunday morning old Marster sent de house girl and tell us to all come to de house. He said:

"What I want to send for you all, is to tell you you are free. You hab de privilege to go anywhere you want, but I don't want none of you to leave me now. I wants you-all to stay right wid me. If you stay, you you mus' sign to it' I asked him: "What you want me to sign for?, I is free." 'Dat will hold me to my word, and hold you to yo' word,' he say. All my folks sign it, but I wouldn't sign. Marster call me up and say: 'Willis, why wouldn't you sign?' I say: 'If I already is free, I don't need to sign no paper. If I was working for you, and doing for you befo' I got free, I can do it still, if you want me to stay wid yo'.' My father and mother tried to git me to sign, but I wouldn't sign. My mother said: 'You oughter sign. How you know Marster gwine pay?' I said: 'Den I kin go somewhere else.' Marster pay first class hands $15.00 a month, other hands $10.00, and den on down to five and six dollars. He give rations like dey always. When Christmas come, all come up to be paid off. Den he call me. Ask whar is me? I wus standin' roun' de corner of de house. 'Come up here,' he say, 'you didn't sign dat paper, but I reckon I have to pay you too.' He paid me and my wife $180.000. I said: 'Well, you-all thought he wouldn't pay me, but I got my money too.' I stayed to my marster's place one year after de war den I lef'dere. Nex' year I decided I wuld quit dere and go somewhere else. It was on account of my wife. You see, Marster bought her off, as de highes', and she hadn't seen her mother and father in Waynesboro for 15 years.

When she got free, she went down to see 'em. Waren't willin' to come back. T'was on account Mistis and her. Dey bofe had chilluns, five-six years old. De chillun had disagreement. Mistis slap my girl. My wife sass de Mistis. But my marster, he was as good a man as ever born. I wouldn't have lef' him for anybody, just on account of his wife and her fell out."

"What did your marster say when you told him you were going to leave? Was he sorry?"

"I quit and goes over three miles to another widow lady house, and mek bargain wid her," said Willis. "I pass right by de do'. Old boss sitting on de pi-za. He say: 'Hey, boy, wheh you gwine?' I say; 'I 'cided to go.' I was de fo'man of de plow-han' den. I saw to all de locking up, and things like dat. He say: 'Hold on dere.' He come out to de gate. 'I tell you what I give you to stay on here, I give you five acre of as good land as I got, and $30.00 a month, to stay here and see to my bizness.'"

Willis paused a moment, thinking back on that long distant parting.

"I say," he went on, "I can't, Marster. It don't suit my wife 'round here, and she won't come back, and I can't stay.' He turn on me den, and busted out crying. 'I didn't tho't I could raise up a darky that would talk thataway,' he said to me. Well, I went on off. I got de wagon and come by de house. Marster says: 'Now you gwone off, but don't forget me, boy. Remember me as you always done.' I said: 'All right.'"

Willis chewed his tobacco reflectively for a few minutes, spat into the rosemary bush, and resumed his story:

"I went over to dat widow lady's house and work. Along about May I got sick. She say: 'I going to send for de doctor.' I said: 'Please ma'am, don't do dat.' I thought maybe he kill me 'cause I lef' him. She say: 'Well, I gwine send fo' him.' I in desprut condition. When I know anything, he walk up in de do'. I was laying wid my face toward de do' and I turn over.

"Doctor come up to de bed. 'Boy, how you getting on?' 'I bad off,' I say. He say: 'I see you is. 'yeh.' Lady say: 'Doctor, what you think of him?' 'Mistis, it mos' too late,' he say, 'but I do all I kin.' She say: 'Please do all yo' kin, he 'bout de bes' han' I got.'

"Doctor fix up med'cine and tole her to give it to me. She say: 'Uncle Will, tek dis med'cine.' I 'fraid to tek it, 'fraid he wuz tryin' to kill me. Den two men, John and Charles, come in. Lady say: 'Get dis med'cine in Uncle Will.' One of de men hold my hand, one hold my head, and dey gagged me and put it in me. Nex few days I kin talk, and ax for somethin' to eat, so I git better. I say: 'Well, he didn't kill me when I tuk de Med'cine.'

"I stayed dere wid her. Nex' yar I move right back in two miles other side wheh I always live, wid anudder lady. I stay dere three years. Got along all right. When I lef' from there, I lef' dere wid $300.00 and plenty corn and hog. Everything I want, and three hundred dollars cash in my pocket!"

(It was plain that in his present status of relief ward, Uncle Willis looked back on that sum of money as a small fortune. He thought about it awhile, spat again, and went on:)

"Fourth year I lef' and went down to de John Fryer place on Rock Creek. I stayed dere 33 years in dat one place."

"Uncle Willis, did you ever see the doctor again?"

"He die 'fore I know it," he replied, "I was 'bout fifteen miles from him and be de time I hear of his death, he bury on plantation near Rock Creek."

Willis was asked about superstitions, and answered with great seriousness:

"Eberybody in de worl' have got a spirit what follow 'em roun' and dey kin see diffrunt things. In my sleep I hab vision."

"Pappy, tell de ladies 'bout de hant," urged Aunt Rena from her post in the doorway, and Willis took up the story with eagerness:

"One night I was gwine to a lady's store, riding a horse. De graveyard was 100 yards from de road I wuz passing. De moon was shining bright as day. I saw somethin' coming out of dat graveyard. It come across de road, right befo' me. His tail were dragging on de ground, a long tail. He had hair on both sides of him, laying down on de road. He crep' up. I pull de horse dis way, he move too. I pull him dat way, he move too. I yell out: 'What in de name o' God is dat?' And it turn right straight 'round de graveyard and went back. I went on to de lady's store, and done my shoppin'. I tell you I was skeered, 'cause I was sho' I would see it going back, but I never saw it. De horse was turrible skeered of it. It looked like a Maryno sheep, and it had a long, swishy tail."

Uncle Willis was asked if he had ever seen a person "conjured" and he answered:

"Dey is people in de worl' got sense to kill out de conjur in anybody, but nobuddy ever conjur me. I year 'um say if a person conjur you, you'll git somethin' in you dat would kill you."

Asked to what he attributed his long, healthy life, he raised his head with a preaching look and replied:

"I tell you, Missis, 'zactly what I believe. I bin tryin' to serve God ever since I come to be a man of family. I bin trying to serve de Lawd 79 years, and I live by precepts of de word. Until today nobuddy can turn me away from God business. I am a man studying my gospel. I ain't able to go to church, but I still keep serving God."

A week later Uncle Willis was found standing in the cabin door.

"Do you want to ride to the old plantation to-day?" he was asked. His vitality was almost too low form to grasp the invitation.

"I'se might weak today," he said in a feeble voice. "I don't feel good for much."

"Where is Aunt Rena?" he was asked. "Do you think she would mind your taking an automobile trip?"

"She gone to town on de bus, to see de Fambly Welfare."

"Have you had breakfast?" His weak appearance indicated lack of food.

"I had some coffee, but I ain't eat 'none."

"Well, come on, Uncle Willis. We'll get you some breakfast, and then we'll take you to the plantation and take your picture in the place where you were born 101 years ago."

Uncle Willis appeared to be somewhat in a daze as he padlocked the cabin door, put on his "sundown" hat, took up his stout stick and tottered down the steps. He wore a frayed sweater, with several layers of shirts showing at the cuffs. On the way he recalled the first railroad train that passed through Burke County.

"I kinder scared," he recollected, "we wuz all 'mazed to see dat train flyin' long 'thout any horses. De people wuz all afraid."

"Had you hear of airplanes before you saw one, Uncle Willis?"

"Yes, ma'am. I yeared o' them, but you couldn't gimme dis car full of money to fly, they's too high off de ground. I never is gwine in one."

Uncle Willis was deposited on the porch of one of the remaining slave cabins to eat his "brekkus," while his kidnappers sought over hill and field for "the big house," but only two cabins and the chimney foundation of a large burned dwelling rewarded the search.

He was posed in front of the cabin, just in front of the clay and brick end chimney, and took great pleasure in the ceremony, rearing his head up straight so that his white beard stuck out.

The brutal reality of finding the glories of Rock Creek plantation forever vanished must have been a severe blow for the old man, for several times on the way back he wiped tears from his eyes. Once again at his cabin in the cotton field, his vitality reasserted itself, and he greeted his curious dusky neighbors with the proud statement:

"Dey tuk me wheh I was bred and born. I don't ax no better time."

His farewell words were:

"Goo'bye. I hopes you all gits to Paradise."



FOLKLORE

Interviews obtained from: MRS. EMMALINE HEARD, 239 Cain St. NE MRS. ROSA MILLEGAN, 231 Chestnut Ave. NE MR. JASPER MILLEGAN, 231 Chestnut Ave. NE Atlanta, Ga. [Date Stamp: MAY 12 1937]

[MRS. EMMALINE HEARD]

Mrs. Emmaline Heard, who resides at 239 Cain St. NE has proved to be a regular storehouse for conjure and ghost stories. Not only this but she is a firm believer in the practice of conjure. To back up her belief in conjure is her appearance. She is a dark brown-skinned woman of medium height and always wears a dirty towel on her head. The towel which was at one time white gives her the weird look of an old-time fortune teller.

Tuesday, December 8, 1936 a visit was made to her home and the following information was secured:

"There wuz onct a house in McDonough and it wuz owned by the Smiths that wuz slave owners way back yonder. Now, this is the trufe cause it wuz told ter me by old Uncle Joe Turner and he 'spirience it. Nobody could live in this house I don't care how they tried. Dey say this house wuz hanted and anybody that tried to stay there wuz pulled out of bed by a hant. Well, sir, they offered the house and $1,000 to anyone who could stay there over night. Uncle Joe said he decided to try it so sho nuff he got ready one night and went ter this house to stay. After while, says he, something come in the room and started over ter the bed, but fore it got there, he said, "What in the name of the Lord you want with me." It said, 'follow me. There is a pot of gold buried near the chimney; go find it and you won't be worried with me no more.' Der next morning Uncle Joe went out there and begin ter dig and sho nuff he found the gold; and sides that he got the house. Dis here is the trufe. Uncle Joe's house is right there in McDonough now and anybody round there will tell you the same thing cause he wuz well-known. Uncle Joe is dead now.

"Anudder story that happened during slavery time and wuz told ter me by father wuz this; The master had a old man on his plantation named Jimson. Well, Jimson's wife wuz sick and had been fer nearly a year. One day there she wanted some peas, black eyed peas; but old man Harper didn't have none on his plantation, so Jimson planned ter steal off that night and go ter old Marse Daniel's farm, which wuz 4 miles from Marse Harper's farm, and steal a few peas for his wife. Well, between midnight and day he got a sack and started off down the road. Long after while a owl started hootin, sho-o-o are-e-e, who-o-o-o-, and it wounded jest lak someone saying 'who are you.' Jimson got scared, pulled off his cap and run all the way to old man Daniel's farm. As he run he wuz saying, "Sir, dis is me, old Jimson" over and over again. Now, when he got near the farm Old Daniel heard him and got up in the loft ter watch him. Finally old Jimson got dar and started creeping up in the loft. When he got up dar, chile, Marse Daniel grabbed his whip and 'most beat Jimson ter death.

"This here story happened in Mississippi years ago, but den folks that tell it ter me said it wuz the trufe. 'There wuz a woman that wuz sick; her name wuz Mary Jones. Well, she lingered and lingered till she finally died. In them days folks all around would come ter the settin-up if somebody wuz dead. They done sent some men after the casket. Since they had ter go 30 miles they wuz a good while getting back, so the folkses decided ter sing. After while they heard the men come up on the porch and somebody got up ter let 'em in. Chile, jest as they opened the door that 'oman set straight up on that bed; and sech another runnin and getting out of that house you never heard; but some folks realized she wuzn't dead so they got the casket out der way so she wouldn't see it, cause they wuz fraid she would pass out sho nuff; jest the same they wuz fraid of her, too. The man went off and come back with postols, guns, sticks, and everything; and when this 'oman saw 'em she said, 'don't run, I won't bother you.' but, chile, they left there in a big hurry, too. Well, this here Mary went to her sister's house and knocked on the door, and said: 'Let me in. This is Mary. I want to talk to you and tell you where I've been.' The sister's husband opened the door and let her in. This 'oman told 'em that God had brought her to and that she had been in a trance with the Lord. After that every one wuz always afraid of that 'oman and they wouldn't even sit next ter her in the church. They say she is still living.

"This happened right yonder in McDonough years ago. A gal went to a party with her sweet'art and her ma told her not ter go. Well, she went on anyhow in a buggy; when they got ter the railroad crossing a train hit the buggy and killed the gal, but the boy didn't git hurted at all. Well, while they wuz sittin up with this dead gal, the boy comes long there in his buggy with anudder gal, and do you know that horse stopped right in front uv that house and wouldn't budge one inch. No matter how hard he whip that horse it wouldn't move; instid he rared and kicked and jumped about and almost turned the buggy over. The gal in the buggy fainted. Finally a old slavery time man come along and told him to git a quart of whiskey and pour it around the buggy and the hant would go away. So they done that and the sperit let 'em pass. If a hant laked whisky in they lifetime, and you pour it round where they's at, they will go away."

The following are true conjure stories supposedly witnessed by Mrs. Heard: "There wuz a Rev. Dennis that lived below the Federal Prison. Now, he wuz the preacher of the Hardshell Baptist Church in this community. This man stayed sick about a year and kept gittin different doctors and none uv them did him any good. Well, his wife kept on at him till he decided ter go ter see Dr. Geech. His complaint wuz that he felt something run up his legs ter his thighs. Old Dr. Geech told him that he had snakes in his body and they wuz put there by the lady he had been going wid. Dr. Geech give him some medicine ter take and told him that on the 7th day from then that 'oman would come and take the medicine off the shelf and throw it away. Course Rev. Dennis didn't believe a thing he said, so sho nuff she come jest lak Dr. Geech said and took the medicine away. Dr. Geech told him that he would die when the snakes got up in his arm, but if he would do lak he told him he would get all right. Dis 'oman had put this stuff in some whiskey and he drunk it so the snakes breed in his body. After he quit taking the medicine he got bad off and had ter stay in the bed; sho nuff the morning he died you could see the snake in his arm; the print uv it wuz there when he died. The snake stretched out in his arm and died, too.

"I got a son named Jack Heard. Well, somebody fixed him. I wuz in Chicago when that happened and my daughter kept writing ter me ter come home cause Jack wuz acting funny and she thought maybe he wuz losing his mind. They wuz living in Thomasville then and every day he would go sit round the store and laugh and talk, but jest as soon as night would come and he would eat his supper them fits would come on him. He would squeal jest lak a pig and he would get down on his knees and bark jest lak a dog. Well, I come home and went ter see a old conjure doctor. He says ter me, 'that boy is hurt and when you go home you look in the corner of the mattress and you will find it. 'Sho nuff I went home and looked in the corner of the mattress and there the package wuz. It wuz a mixture of his hair and bluestone wrapped up in red flannel with new needles running all through it. When I went back he says ter me, 'Emmaline, have you got 8 dimes?' No, I said, but I got a dollar. 'Well, get that dollar changed into 10 dimes and take 8 of 'em and give 'em ter me. Then he took Jack in a room, took off his clothes and started ter rubbin him down with medicine; all at the same time he wuz saying a ceremony over him; then he took them 8 dimes, put 'em in a bag and tied them around Jack's chest somewhere so that they would hang over his heart. 'Now, wear them always,' says he ter Jack. Jack wore them dimes a long time but he finally drunk 'em up anyway, that doctor cured him cause he sho would a died."

The following aroma [HW: is a] few facts as related by Mrs. Heard concerning an old conjure doctor known as Aunt Barkas [TR: Darkas throughout rest of story].