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



Mary Wright:

Mary Wright, 204 W. Fourth St., Born August 1, 1865.

"I was born at Gracey, Kentucky on Mr. James Colemans far, in a log cabin wid a dirt floor en a stick chimney.

"Folks uster weat wat dey calls a "Polanaise". Hid wat kinder like a wrapper made of calico made wid tight in de waist en wide in de bottom. Den I've remembers de basque waist on de over skirts dese war made real tight waists wid a point in de back en ober de stomach. De skirt wer real full dem a skirt ober dis ter de knees wid a big pucker on de hips."

"My Mammy bound me out to Miss Puss Graham ter learn ter work, foh my vittals en cloes. Miss Puss gave me a pair of red morocco shoes en I was made so happy, I'se neber fohgot dese shoes.

"I heard my Mammy talk of "De Nigger Risin". De Klu Klux uster stick de niggers head on er stake alongside de Cadiz road en dar de buzzards would eat them till nuthin' was left but de bones. Dar war a sign on dis stake dat said "Look out Nigger You are next". Us chilluns would not go far way from dat cabin. I'se tells you dat is so. I jes knowed dat dis Ku Klux would do dat to us sho if weuns had been catched.

"I remember wen Hopkinsville had jest a few stores en ole jew by name of Shyer bought bones an iron en rags. Once us chilluns found some bones on de creek bank en took dem things and wanted ter sell dem to Mr. Shyer en he said 'take dem things way dey stink, dey aint cured up yet. Bury dem things den bring dem back to me. Us Chilluns bed a hard time gittin home cause we stunk so bad.'

"I remember wen we uster hev big time quilting on dem days we sho had a big time fore we start in de morning wid a water melon feast, den weuns quilt erwhile den a big dinner war spread out den after dinner we'd quilt in the evening den supper and a big dance dat night, wid de banjo a humming en us niggers a dancing, "Oh, Lawdy wat good days dem war."

"Wen we were young we uster hev parties called "Dideoos", de banjo would play en den de girls would line up on one side of de cabin en de boys on de tother side while the folks war a clappin en er playing why de boys en girls wuld choose dar parrners den weuns sing:

"Ole Brer Rabbit, Shake it, shake it, How I love you, Shake it, shake it.

I'd ruther play dat game dan to eat."

"We uster tap maple trees en hev big gathering foh ter make maple sugar dat war while I lived at Gracey.

"De stage coach day war big days, wen de stage coach war a comin thru why us little niggers would try ter keep up wid de horses en run erlong side de coach en sometimes a man or woman would drop us a penny den dar was sho a scramble."

"I remember wen we uster wash cloes wid a paddle. You wet dese cloes en put soft soap in dem, the soap war made outer ash lye en grease den dese cloes war spread on a smooth stump an beat wid paddles till dey war clean. Den come de wooden wash board, hit war jes a piece of wood wid rough places or ridges chiseled in hit. Wen we uster wash quilts we uster cyt a nikasses varrek ubter eb dat made de tub deb my Mammy would put water in dese tubs den soft soap de quilts den us chilluns would git in de tubs in our Bare foots en tromp de dirt out."

"We uster use grease lamps, dese war made outer iron, wid a piece of cotton rope down in de grease on dis jes send out a puny smelly light. Dem de brass lamp came erlong hit war a little lamp wid a wich wid a handle in er stem, no burner or nuthin hit burned coaloil but had no chimney."

"Hee, Hee, Hee, I remember arbout a story Mary Beard told ter me erbout a slave woman dat war foolish. Her Massa couldn't git no body ter buy her, hee, hee, hee, so he dresses her up nice en buys her a thimble en gives her a piece of cloth ter sew on. It war right here in Hopkinsville in front of de court house dat de block war en he sold dis woman as a "sewing slave", en her war foolish en couldn't take er right stitch en she sho brought a good price en wen her new Massa found out she war foolish he sho war mad. He tried ter sell her but pshaw he bought something he couldn't git rid of, Hee, Hee."

"Dese ole nigger slave traders uster so my Mammy said, steal de niggers from one Massa and dey would leave at night en stay in "Campbells Cave" den dey would take dese niggers wid a promise of freedom to Clarksville, Tenn., sell dem again on "Mr. Dunk Morr's" slave market. Sometimes dese niggers if dey got a new Massa dat war mean would run erway en come back tar dar ole Massas."

"Yes I believe you can be hauted, I aint neber seed one tho but I'se heard dem en I jest git creepy en I no's dey is around."

"Cos dreams come tru, I dont remember one now but if I'se had one ergin I will try ter remember en tells you."

"No I aint neber seed a ghost. I feels dem sometimes en I jis shot my eyes en pray de "Good Lawd" ter send dat ghost away."

"If youse find a horse shoe er put eber de door you will sho has good luck."

"Thirteen has always been my lucky number. Dats follish ter thing 'Thirteen is unlucky'. Seben is lucky ter me ter. I always win when I think of a seben."

"Of cos now if youse breakes a mirror you cant keep from having bad luck. Nuthin you do will keep you from hit."

"Sho is bad luck ter meet a cross-eyed pusson er blue gummed niggers is pizen cause if one bites you youse will sho ter die."

"My Mammy sho did hev a big wedding my Pappys Massa ask my Mammy Massa foh her en den my Mammy Massa give her a big infair dat cost him $200.00 wid de bridal supper en all."

"Dey uster do niggers pretty bad erbout dat funerals. Wen a nigger did die why de rest of de niggers hed ter work en one nigger made de box whiler ernother nigger dug de grave en the nigger war jes civered up en den on de Fourth Sunday in August ebery year all de colored folks would take a basket dinner ter de church en each family dat had buried a nigger would pay de preacher ter preach the sermon foh dat darkie dat died. We ate dinner en supper at de church en sometimes the funeral foh some fo de darkies wouldn't git preached till next August. We went to dis funeral why we had big time talking wid our neighbors en of de dead."

"Dogs howling meand bad luck if he howls under de house why someone is goin ter die."

"If er owl come around de house on holler a death will happen in de family fore de next day."

"I remembers I wat a sitting in de house en er peckerwood war a pecking on de house 'Pure bad luck.'"

"I was working once foh Mrs. Shelton wen a little wren kept trying ter git in de house an I kep a shosin hit arway wen he got in somehow jes as soon as hit did Mrs. Shelton called me en I had a telegram from Chicago my neice war dead. She by dat I nos dat am bad luck. I dont like wrens any how."

"Wenn a cow loses hits cud, jes giv hit an old dirty dish rag en den de cow will ding her cud again."

"Sometimes a cow gits sich en lay down en if you will fell her tail on de end it is all soft, 'Dat cow hot holler tail, en less you split dat tail en fill de holler wid salt den bind hit up dat cow will sholy die.'"

"I asked Mary if she was superstitious and she said 'no, cos niggers are edicatted dese days en dey don believe in all dat tom-foolery. Dey neber would benn so foolish if de white folks did not tell us all dat rot.'" Mary neither reads or writes and is not superstitious according to her admission. What do you think of it. I am afraid that I do not agree with. M.D.H.)



CLAY CO. (Pearl House)

Sophia Word:

The following story of slave days is the exact words of one who had the bitter experience of slavery. Sophia Word, who is now ninety-nine years of age, born February 2, 1837. She tells me she was in bondage for nineteen years and nine months. I shall repeat just as she told the story:

"I wuz here in time of Mexican War and seed 'em get up volunteers to go. They wuz dressed in brown and band played 'Our Hunting Shirts are Fringed with Doe and away We march to Mexico'.

"My grandmother came straight from Africa and wuz auctioned off and bought by William Reide Father. When he died William Reides inherited my mother. Mother married a Bates and had ten of us children.

"Our Master didn't auction off his slaves as the other masters would for he was a better master than most of them. When he started to sale one of us he would go out and talk to the old slave trader like he wuz g'wine to sale a cow or sometin and then he would come back to git the slave he wanted. This wuz the way my mothers' brother and sister wuz sold. When the other masters at other places sold a slave they put the slave on the auction block and the slave trader had a long whop that he hit them with to see if they could jump around and wuz strong. The largest and brought the money.

"I wuz a slave nineteen yeahs and nine months but somehow or nuther I didn't belong to a real mean pet of people. The white folks said I was the meanest nigger that ever wuz. One day my Mistress Lyndia called fer me to come in the house, but no, I wouldn't go. She walks out and says she is Gwine make me go. So she takes and drags me in the house. Then I grabs that white woman, when she turned her back, and shook her until she begged for mercy. When the master comes in, I wuz given a terrible beating with a whip but I did'nt care fer I give the mistress a good'un too.

"We lived off to the back of the masters house in a little log cabin, that had one winder in the side. We lived tobly well and didn't starve fer we had enough to eat but we didn't have as good as the master and mistress had. We would slip in the house after the master and mistress wuz sleeping and cook to suit ourselves and cook what we wanted.

"The Mistress had an old parrot and one day I wuz in the kitchen making cookies, and I decided I wanted some of them so I tooks me out some and put them on a chair and when I did this the mistress entered the door, I picks up a cushion and throws over the pile of cookies on the chair and mistress cane near the chair and the old parrot cries out, Mistress burn, Mistress burn, then the mistress looks under the cushion and she had me whupped but the next day I killed the parrot, and she often wondered who or what killed the bird.

"I've seen whole pigs roasted before open fire place and when it wuz done we would put a nice red apple in its mouth and the big white folks company that come would eat of this delicious dish. Sometimes we had to bake pies for a week to supply the company that wuz invited to our masters and mistresses house. They served elaborate dinners and hundreds of guest were invited.

"My master wuzn't as mean as most masters. Hugh White was so mean to his slaves that I know of two gals that killt themselfs. One nigger gal sudie wuz found across the bed with a pen knife in her hand. He whipped another nigger gal most to death fer fergiting to put onions in the stew. The next day she went down to the river and fer nine days they searched fer her and her body finally washed upon the shore. The master could never live in that house again as when he would go to sleep he would see the nigger standing over his bed. Then he moved to Richmond and there he stayed until a little later when he hung himself.

"Our clothes wuz made from cotton and linsey. Cotton wuz used in the summer and linsey fer the winter. Sometimes our clothes wuz yeller checked and most time red. Our stockings wuz made of coarse yarn fer winter to wear with coarse shoes. We had high topped shoes fer Sunday.

"I've seed ten thousand of the Union Soldiers and a great many of the rebel soldiers. The Rebel soldiers would take everything they could get their hands on but I never did know of the Union Soldier taking anything. The rebels have stole my masters cows and horses and we would have to hide the meat in a box and bury it in the ground."



BOYD CO. (Carl F. Hall)

The Commonwealth of Kentucky, having for a northern boundary the Ohio River—the dividing line between the northern free states and the southern slave states has always been regarded as a southern state. As in the other states of the old south, slavery was an institution until the Thirteenth Ammendment to the Constitution of the United States gave the negro freedom in 1865.

Kentucky did not, as other southern states, secede from the Union, but attempted to be neutral during the Civil War. The people, however, were divided in their allegience, furnishing recruits for both the Federal and Confederate armies. The president of the Union, Abraham Lincoln, and the president of the Confederacy, Jefferson Davis, both were born in this state.

Boyd County was formed in 1860 from parts of Lawrence, Greenup and Carter Counties, and we are unable to find any records, in Boyd County, as to slave holders and their slaves, though it is known that many well to do families the Catletts, Davis, Poages, Williams and others were slave holders.

Slaves were not regarded as persons, had no civil rights and were owned just as any other chattel property, were bought and sold like horses and cattle, and knew no law but the will of their white masters and like other domestic animals could be, and were, acquired and disposed of without regard to family ties or other consideration.

Usually, as each slave represented a large investment of money, they were well cared for, being adequately fed, clothed and sheltered, having medical attention when sick.

As, along the border in Kentucky, there were no large plantations where field workers could be used, most of the slaves in this region were house servants, who were housed in wings of the master's house, where the plantations were large enough to need many slaves, they were furnished one, or two, rooms cabins close by the mansion on the master's estate.

As educated people are apt to be able to figure out ways to improve their lot, learning among the negroes was not encouraged, in fact it was illegal to teach them. In some instances an enlighted and humane master would teach a servant, and often they could find some one who would teach them secretly. As a race, however, they were, at the time they were set free, without any education at all.

Tales are told of cruel masters who overworked, flogged and otherwise mistreated their helpers and slaves; these masters, however, seem to have been an exception to the rule and considering that they were generally well provided for, many slaves were better off economically than the laborer of today who is a victim of misfortunes such as sickness, disability and old age.

One reason why slaves were better treated here than further south, was that Kentucky was a border state, and throughout Ohio and other northern states, was an organization known as the "Underground Railroad." This was a sort of secret society whose members were sworn to assist escaped slaves to run away to Canada where they would be free. When a run-away slave crossed the Ohio River he would be met by some one of this organization and taken where he could remain in hiding by day, then by traveling by night, could reach another place of concealment by morning, where he would be fed and hidden until darkness permitted him to reach the next haven. By this means many were successful in reaching freedom, though they were hunted by officers, armed with guns, and assisted by fierce dogs especially trained for this work.

Negroes who were unruly, or were caught attempting to escape, were usually sold to planters in the far south where they could not hope to escape, and were forced to end their days in unremitting toil in the cotton and cane fields, forever separated from relatives and friends.

It was the barbarism practiced by cruel masters, so vividly portrayed in such books as "Uncle Tom's Cabin" and songs like "Nellie Gray," that awakened the nation's conscience and brought about the bloody "Civil War" which resulted in the race being set free.

Just before the war, George Davis, a mulatto, son of his master and a black servant girl, was in Cincinnati and was accosted by two white men who offered to use the good offices of the "Underground Railroad" to help him to get away to Canada. Being well treated, as a trusted servant of his white father and master, he did not avail himself of this opportunity to escape and stayed on as a slave until Freed by the war, after which he went to Ohio and settled and prospered until his death.

Another slave, Asberry Parker, did escape, and traveling by night hiding by day, reached safety in Canada where he worked and saved until he became wealthy. After the war, when he could safely return to the United States, he moved to Ironton, Ohio, where he made his home for the rest of his life. He belonged in his days of slavery, to a Williams family, in Carter County, Kentucky.

Another slave, George McVodie, belonging to the Poage family, of Boyd Co., escaped and went to Canada, no [TR: missing word?] as to whether he ever came back later.

A sister of George Davis was sold to a planter in Louisiana where she lived until 1877, when she returned to Boyd County as a free woman.

As negroes, in slavery days, were regarded as beasts of burden not much interest was taken in the welfare of their souls. Some kind hearted masters would allow them the privilege of meeting in religious service, where some one of their race in spite of the conditions of the times, could read and explain the Bible, would preach. Other masters would not allow this to be done. A negro would become, in character much like the family who owned him, i.e., an honest, moral and kindly master would have slaves of like qualities, while a cruel, dishonest master would usually affect his slaves so that they would be tricky and unreliable.

Where the master did not personally supervise his slaves and left them to the mercies of a hired "over-seer," their lot was usually much worse, as these task-masters were almost always tyranical and were not restrained by a sense of ownership from abusing the helpless creatures under their authority as were the master's, whose money was invested in them.

On one occasion, a young negro saw his own sister stripped naked and unmercifully whipped by one of these over-seers. He gathered up all of his small belongings and tied them in a bundle and securing a club of wood, laid in wait for the cruel 'boss' until dark, when he killed him with the club. He then escaped, via the "Underground Railroad."

One thing he was careful to do, was to avoid all telegraph poles, as that he thought the wires could detect and betray him, the telegraph was a mystery to his ignorant mind. He succeeded in making his way to Canada and freedom where he stayed until after the war, when it was safe to return.

The slave trade of importing slaves into the United States, being forbidden after about 1820, cut off the supply to such an extent that strong, healthy negroes became very high in price. Many Kentucky slave owners raised slaves for this market just as we today raise live stock on our farms.

Only the strong healthy slave women were allowed to have children, and often were not allowed to mate with their own husbands, but were bred like live stock to some male negro who was kept for that purpose because of his strong phisique, which the master wished to reproduce, in order to get a good price for his progeny, just like horses, cattle, dogs and other animals are managed today in order to improve the stock. Often the father of a comely black woman's child, would be the master himself, who would heartlessly sell his own offspring to some other master, without regard for his welfare.

Many of the aristocratic women of the master class, to keep from the burdensome task of caring for their own children, and to assure themselves a life of leisure would delegate to one of the negro slave women the care of their own children.

Many of the upper class white children were cared for by these faithful black "Mammies" fed by the milk from their breasts. Countless stories are told of the love and devotion of the black "Mammy" for the white child who was brought to their 'grown up' years by her care.

A marriage between negroes, before freedom, had no legal standing; a negro couple, wishing to marry, had to get a permit from each master and were united in marriage by a ceremony with a preacher of their own race officiating. After the war, when they were made citizens with civil rights, many former slaves who had been married in this way, hastened to legalize their union by obtaining licenses and having a legal ceremony performed.

While the four years of Civil War, between the North and South resulted in the freedom of the slaves, the negro is yet restricted in many ways in the south. In many states, separate schools are maintained, the negro churches are separate, social equality is not recognized.

In Kentucky, intermarriages between the races are not allowed. Separate coaches are provided on railway trains, hotels, restaurants, theaters and other places of amusement, which cater to white customers, do not permit negro patrons. Many towns and cities have zoning ordinances forbidding negroes to live in white localities. In many southern states the negroes is prevented from voting by local regulations, in Boyd County colored people go to the polls and vote just like anyone else.

Negroes make good house servants, and are extensively used for that purpose today. White families employ them as chauffeurs, butlers, house boys, child nurses, maids and cooks, preferring them to white servants who are not so adaptable to such subordinate positions in life.

Colored men work in barber shops, in restaurants as waiters, and are largely employed as porters in hotels and on railway coaches. Colored women work in hotels as cooks, chamber maids, and are commonly employed as elevator operator in hotels and office buildings.

Not many negroes are in business locally, as race prejudice prevents white folks from trading at colored stores, and the local colored population is too small to provide many customers of their own race. Many ambitious colored folks have left here and gone to the large cities of the north, and made conspicious successes in business. Some have succeeded in the professions as doctors, lawyers, actors, and writers and other vocations.

All in all, the race has progressed to an astonishing degree since being set free a generation ago.

Politics: Formerly, the negro, attributing his freedom to the efforts of Abraham Lincoln in his behalf, voted almost solidly for the Republican Party. Now, however, the Democrats have, by remembering the race when passing out jobs, gained recruits among the colored people, and some negro Democrats are found here. The negro has been accused of voting for money, but it is doubtful if as a race, he is any more prone to this practice than his white fellow citizens among whom this abuse seems to be growing.



BELL CO. (Nelle Shumate)

Mandy Gibson:

There were auction-blocks near the court houses where the slaves were sold to the highest bidders. A slave would be placed on a platform and his merits as a speciman of human power and ability to work was enomerated the bidding began. Young slave girls brought high prices because the more slave children that were born on one's plantation the richer he would be in the future. Some slaves were kept just for this purpose, the same as prize thorough-bred stock is kept. In many instances slaves were treated like brutes and their places to sleep were like barn sheds with only a little straw, on which to sleep. Mrs. Neikirk's mother said that she distinctly remembered that the slaves she knew of had only the roughest of food such as: corn bread molasses, and scraps from their owner's table. Their clothing was such as their owners saw fit to give them and the cheapest.

An old negro woman, Aunt Mandy Gibson by name, died last month, Sep. in Middlesboro and I have heard her tell about coming here from Alabama when the town of Middlesboro was first founded. When asked about her old home people she would go to great lengths to explain about her people having been slaves, but she would always add that they did not mind slavery as they at that time knew nothing of the outdoor life and therefore desired nothing better. She also said that the family that owned her was a kind nature and was good to slaves.

Some of the citizens of Middlesboro today can recall stories that their parents told them about the days when slaves were bought and sold in the United States. Among these is one Mrs. Martha Neikirk, a daughter of an old Union soldier now deceased. Mrs. Rhuben Gilbert, Mrs. Neikirk's mother said that: "Once my mother and I were out in the woods picking huckle-berries and heard a noise as of someone moaning in pain. We kept going toward the sound and finally came to a little brook. Near the water was a negro woman with her head bent over to the ground and weeping as if her heart was broken. Upon asking her what had caused her agony she finally managed to control her emotions enough to sob out her story. The negro woman said then that her master had just sold her to a man that was to take her far away from her present owner and incidently her children. She said this couldn't be helped but she could ask the good Lord to let her die and get out of the misery she was in.

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



BREATHITT CO. (Margaret Bishop)

As told by Scott Mitchell, a former slave:

Scott Mitchell, claims his age as somewhere in the 70's but his wool is white on the top of his head. Negroes don't whiten near as quickly as white people, evidently he is nearly 90, or there-a-bouts.

"Yes'm I 'members the Civil Wah, 'cause I wuz a-livin' in Christian County whah I wuz bohn, right wif my masteh and mistress. Captin Hester and his wife. I wuz raised on a fahm right wif the, then I lef there.

"Yes, Cap'n Hester traded my mother an my sister, 'Twuz in 1861, he sent em tuh Mississippi. When they wuz 'way from him 'bout two years he bot em back. Yes, he wuz good tuh us. I wuz my mistess' boy. I looked afteh her, en she made all uv my cloes, en she knit my socks, 'cause I wuz her niggah.

"Yes, I wuz twenty yeahs old when I wuz married. I members when I wuz a boy when they had thet Civil Wah. I members theah wuz a brick office wheah they took en hung colohed folks. Yes, the blood wuz a-streamin' down. Sumtimes theah hung them by theah feet, sometimes they hung them by theah thumbs.

"I cum tu Kentucky coal mines when I wuz 'bout twenty years old. I worked for Mistah Jenkins. I worked right here et the Davis, the R.T. Davis coal mine, en at the Bailey mine; that was a-fore Mistah Bailey died.

"When I worked for Mistah Davis he provided a house in the Cutt-Off, that's ovah wheath the mine's at. We woaked frum 7 o'clock in the mawnin' til 6 'clock at night. Yes, I sure liked tuh woak for Mistah Davis. I tended fuahnaces some, too. I sure wuz sorry wen Mistah Davis died."



UNION CO. (Ruby J. Girten)

A Bill of Sale:

This indenture, made and entered into this 5th day of June 1850, by and between Joseph W. Cromwell and Martha Cromwell, his wife, of the first part, and Wm. C. Hamner of the second part, all of the County of Union and State of Kentucky, Witnesseth: That the said Joseph W. Cromwell and Martha his wife, for, and in consideration of the sum of $550.00, in hand paid, the receipt of which is hereby acknowledged, have given, granted, bargained and sold and by these present to grant bargain, sell and deliver unto the said Wm. C. Hamner a certain negro woman called Milly, about 29 years old, and her child, called James, about 18 months old which negroes together with their increase, and the said Joseph W. Cromwell and Martha Cromwell for themselves, their heirs and assigns, will, warrant, and defend unto the said Wm. C. Hamner, his heirs and assigns forever, against the claims of themselves, their heirs, and against the claims of all and every person or persons whatever. Said Cromwell and wife further warrant said negro woman, Milly, to be sound and healthy, and slaves for life. In testimony whereof, the said Joseph W. Cromwell and Martha Cromwell, his wife, have hereunto set the hands and affixed their seals, the day and date first written.

Joseph W. Cromwell Martha L. Cromwell

(Recorded in Deed Book on Page 155 at Morganfield, Kentucky.)



WILL—Nancy Austin:

In the name of God, Amen. I, Nancy Austin of sound mind and disposing memory, but weak in body, do make and publish this as my last will and Testament.

In the first place I give to my Grandsons, Fielding Jones and Isaac Vanmeter Jones, a negro girl of the name of Margaritte, and negro boy by the name of Solomon to be equally divided between them when the arrive at the age of 21 years or without lawful issue, then and in that case my will and desire is that the survivor have the aforesaid negroes with their increase and should both die without lawful issue, then and that case my will and desire is that the aforesaid negroes and their increase go to my three children and their lawful heirs.

Secondly, I give to my daughter, Harriet Lapham, a negro girl of the name of Mahala, and a boy of the name of Washington, and girl of the name Julian.

Thirdly, I give to my son, Daniel Vanmeter, a negro boy of the name of Alexander, and a negro woman of the name of Teresa, and the horses he claims being 3 in number, and 3 steers, and the hogs he claims, and one bed and furniture.

Fourthly: I give to my daughter, Helen Jones, a negro girl of the name of Sarah, and a boy of the name of John, and a girl of the name of Amanda, and two of the choice of my cows, and one bed a furniture.

Fifthly: My will and desire is that the house and lot I now live on be sold on a 12 months credit with my personal property not heretofore disposed of by my Executor hereafter named or such of them as may qualify, and such as qualify are hereby authorized to convey said house and lot whenever the purchase money is paid to the prchaser[TR: sic] of said house and lot.

Sixthly: My will and desire is that all my just debts be paid and then the balance of the money arising from the sale to be equally divided between my three children and my 2 grandsons, Fielding and Isaac, they taking one fourth of the money between them.

Seventhly: My will and desire is that my faithful servants, Amanda, be free at my death and if she should not be able to support herself then out of the hire or services of the negroes I have given to them. Lastly, I appoint Samuel Casey, Gibson B. Taylor and William Grundy executors of this my last will and Testament as witness my hand this 26th day of May, 1837.

Nancy Austin

Witness: Nathaniel Ashby, C.C. Jones, Tabitha Wilson.

(Will Book B., P.9, at Morganfield, Kentucky.)



ROCKCASTLE CO. (Robert Mullins)

The years 1843 to 1845 worked the development of the systematic enticing away, or stealing of slaves from Kentucky slave owners, and the passing them to Canada by a cordon of posts, or relays, which came to be known as the "Underground Railroad". A number were stolen and carried away on horses. The abductors traveled with the slaves at night and concealed them during the day. The old McFerron house in Mt. Vernon, Kentucky was used as a relay post to hide slaves enroute to Ohio, Michigan and Canada. The slaves in these parts were locked in the old McFerron cellar which was situated under the ground, and they were concealed under the cover until night, when they would travel again.

There were never at any time any slaves sold from auction blocks in this county. It is reported that the life of the slave in Rockcastle County was a happy lot. Their masters built them cabins to live in, furnished with bunks, tables, stoves, and other necessities. Their masters gave them chickens, cows and other stock and gave them plenty to eat.

There are no slaves living in Rockcastle at this time.



CLARK CO. (Mayme Nunnelley)

The first records of Slaves in Clark County was given by a descendant of one of the members of the little band of resolute Revolutionary soldiers who had been comrades and mess mates throughout the long bloody war. These fifteen families, some from Virginia and others from Maryland, started westward in the early spring of 1783 for Kentucky. They bought with them some horses, a few cattle, thirty or forty slaves and a few necessary household articles.

After many hardships and trials, borne heroically by both men and women, they halted on the banks of the Big Stoner, in what is now the eastern part of Clark County. Two years later another group of families with their slaves came to join this little settlement.

In some cases the owners were good to their slaves had comfortable quarters for them at a reasonable distance from the main house. Their clothing was given them as they needed it. In most instances the clothing was made on the plantation Material woven, and shoes made. The cabins were one and two rooms, maybe more if the families were large. The slaves ate their meals in the kitchen of the main house.

A cruel and inhuman master was ostrazied and taught by the silent contempt of his neighbors a lesson which he seldom failed to learn. In 1789 the general assembly passed an act in which good treatment was enjoined upon master and all contracts between master and slaves were forbidden. The execution of this law was within the jurisdiction of the county courts which were directed to admonish the master of any ill treatment of his slave. If presisted in the court had option and power to declare free the abused slave.

Few traders came to Clark County as the slaves were not sold unless they were unruly. There was no underground railroads through this area.

Among some of the old wills compiled by Dr. George F. Doyle of Winchester, we find wills as follows:

"John Briston in his will dated April 27, 1840 frees his negroes, the executor to go to Todd County and buy land and divide it between the negroes and they were given a cow, three horses and he expressed a desire for them to go to Liberia. They were to be given a certain amount to defray their moving expenses, and buy them provisions and each negro was given his blanket."

"Henry Calmes, in his will dated 1831, divides his slaves among his wife and children." (B7—p654)

"John Christy in his will 1848 says at the death of his wife all his land and slaves are to be sold and the proceeds divided among his children." (B11—p346).

"In some old wills enough slaves are to be sold said all outstanding debts paid and those left to be divided among his heirs."

"A will dated 1837 says at the expiration of eight years after his death all negroes above those bequeated are to be offered to the Colonization Society, if they are of age, to be transported to Liberia and those not of age to continue to serve the persons to whom they are allotted until they come of age, boys 21 and the girls at 18 when they are to be offered to the Colonization Society to be transported to Liberia. None of them are to be forced to go. Those that do not go to Liberia are to continue to serve the persons to whom they are allotted until they are willing to go. Three persons by name to be hired out the seventh year after the death and the money arising from said hire to be given to those that first go to Liberia, $10.00 a piece if there should be so much and the balance given to the next ones to go."

"In the will of Robert Lewis, February 20, 1799, he sets three of his slaves free and gives them the use of 200 acres of the northwest of the Ohio, their life time. There were to be five hired out until their hire amounts to 120 pounds each, then they were to be freed. As the other younger slaves become of age, they are to be freed."

From the following will dated June 22, 1840 it shows the slaves were able, to accumalate an estate:

"Allan, Charles June 22, 1840 Oct 26, 1840

"A free man of color. Estate to be sold and the proceeds distributed as follows: To Ester Graves, a woman of color belonging to the heirs of Rice Arnold, $100.00; balance of money to be divided equally between the children 'I claim to be mine'. Jerrett, Charles, Ester, Carolina, Granvill and Emile; all children of aforesaid. Charlotte Arnold and all belonging to the heirs of Rice Arnold and also Sally, Alfred, Mary, Lucy, Hulda, Catharine, and Maud, children of Ester Graves aforesaid, slaves of Bengamine Graves; also two children of Mary Allan, a slave belonging to Patsey Allan names Lesa and Carolina, the sixteen children to receive an equal share of the money arising from the sale of his estate."

Clark County did not have an auction block or slave market but every New Years day in front of the Courthouse owners would bring their slaves to be hired. It was told by one of the old citizens a few years ago, (died two years ago) that he walked nine miles one bitter cold day to hire some slaves. These could be hired for a definite time or until they brought certain amounts of money.

In 1812-1814 Winchester, the County Seat of Clark County boasted of a weekly newspaper, issued every Saturday. From the advertisement column of this paper we learned that Dillard Collins was willing to pay $10.00 to get his run away slave, Reuben, and a similar reward was offered for one "Scipio" who had taken French leave from his master, (donned) in his master's new clothes. Another ad in this paper ways[TR: says?] one Walter Karrick offered to trade a negro woman for "whiskey", cyder and flour.

"A story is told of a slave "Monk Estill" who helped or rather belonged to Col. James Estill of Madison County. In 1782 in a battle known as Estill's defeat, which occured on the grounds where Mt. Sterling now stands in Montgomery County, Col. Estill and twenty-five men attacked a party of Wyandotte Indians by whom the slave was taken prisoner.

"In the thickest of the fight, Monk called out in a loud voice; 'Don't give way, Marse Jim, there's only twenty-five Indians and you con whip all of them.'

"Col. Estill was killed and the men retreated. Monk escaped from his captors and after many hardships joined the white comrades.

"On his shoulder he carried a wounded soldier twenty-five miles to Estill Station. His young master gave him his freedom in recognition for his bravery and supported him in comfort the rest of his life."

In Clark County are many small negroe settlements formed by the old freed slaves after the war. Some had accumalated a little and brought a small piece of land and others had homes given to them by their owners.

Mr. Archilles Eubank was the largest slave holder of his day, Mr. Colby Quisenberry was second, in Clarks County.

"The story is told that at the time of General Morgan's last raid on Winchester, an old faithful slave of Dr. Hubbard Taylor, (a noted Physician all over this portion of Kentucky at this time) who was always careful of his master's interests, and without the consent of his master, saved his very fine riding horse, "Black Prince" from being pressed into service of the Confederates. Ab (the slaves name) learned that Morgan's men were good judges of horse flesh and had taken several horses just as the Federals did when they needed them and he determined to conceal prince, whose groom he was. He put him there in the smoke house along with the meat, but Prince pawed and made disturbances until he took him out and took him to the cellar persuading him to descend the steps and left him there. He came up to hear that several horses had been taken from the cellars of the men, then he hastened back to get Black Prince. He brought him out of the cellar and took him to the Laundry room and sat there with him conversing him to keep him quite until all danger passed. When Prince became restless and wanted to paw his way out, old Ab would say, "Now Prince, you quit dat you's in danger of being taken by the bad soldiers." Old Prince would stop instantly and listen to his groom."



MONTGOMERY CO. (Gladys Robertson)

In this community most of the slaves were kept on farms and each family was given a well constructed log house. They were fed by provisions given them by their white masters and they were plentiful. They were clothed by their masters. These clothes were made by the colored women under the direction and supervision of their mistress, the white woman cut the clothes for both men and women, and the colored women did the sewing of the garments. The men did the manual labor on the farm and the women the domestic. Each white woman and girl had a special servant for her own use and care and each white man had his colored man or valet.

There are no records of a big slave trade in this county. When a slave was sold it was usually to a friend or neighbor and most masters were very considerate and would not sell unless a family could go together. For instance from the diary of Mrs. Wliza[TR: Eliza?] Magowan 1853-1871, we read this: "Lina and two children Scott and Dulcina sold to J. Wilkerson". Also another item: "Violet married to Dennie" showing that care was taken that marriages were made among the negroes.

The darkies had suppers in their own quarters and had much merrymaking and laughter.

Illness among the darkies were cared from among themselves but under the watchful eye of the master and mistress.

The darkies were deeply religious and learned much of the Bible from devout mistresses who felt it their holy duty to teach these ignorant people the word of God. An extract from Mrs. Magowan's diary on July 25, 1856: "Old Aunt Becky was baptised on the 20th; she being upwards of 70 years of age. A considerable interest on the subject of religion is manifest among the negroes, several have joined may they be kept by the power of God unto Salvation. The redemption of the soul is precious". This is quoted to show that the Negro was considered as a human being and treated as such.

Also taken from Mrs. Magowan's diary: "Dove sold to Mr. Van Thompson. O slavery, thorn art a bitter draught! tho' thousands have tasted of thee, thou art none the less bitter."

The Underground Railroad did not run through this county. No slaves were carried away on any such thing. The older people interviewed about this say they do not believe such a railroad ever existed as it would be a feat of engineering even in this day and time.

The rosters of the Independent company which Ge. John S. Williams organized in this county and led to Mexico is in the possession of his grandson Mr. John S.W. Hollaway, Winchester, Kentucky.

Mrs. Allie R. Robertson has in her possession the suit worn home from the war, by her father Joe Arrasmith. He was in the company of Morgan's men. It is made of coarse cotton and was in a most deplorable condition when he came home.



MONROE CO. (Lenneth Jones)

(Uncle) Edd Shirley:

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

I have had many slave experiences. Some slaves were treated good, and some were treated awful bad by the white people; but most of them were treated good if they would do what their master told them to do.

I onced saw a light colored gal tied to the rafters of a barn, and her master whipped her until blood ran down her back and made a large pool on the ground. And I have seen negro men tied to stakes drove in the ground and whipped because they would not mind their master; but most white folks were better to their slaves and treated them better than they are now. After their work in the fields was finished on Saturday, they would have parties and have a good time. Some old negro man would play the banjo while the young darkies would dance and sing. The white folks would set around and watch; and would sometimes join in and dance and sing.

My colored grandfather lived to be 115 years old, and at that age he was never sick in his life. One day he picked up the water bucket to go to the spring, and as he was on his way back he dropped dead.



The Story of Mrs. C. Hood:

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

A Story:

When my mother was a girl she was staying with some kinfolks for one month. These people owned several slaves and among them was one old man-servant who was very old and had served out his usefulness. It was war time and food was scarce even for the white folks. The younger and stronger slaves got most of the food, and old Tom was always hungry. My mother finding this out, and feeling sorry for him would slip him bread and other food through a hole in the kitchen floor. A short time after this, my mother married and moved to a home of her own. Old Tom never forgot her kindness; and finally persuaded his master to give him to my mother, who kept him until his death.



ESTILL CO. (Evelyn McLemore)

Story of Peter Bruner, a former slave:

Peter Bruner, was born in Winchester, Kentucky, Clark Co., in 1845. His master was John Bell Bruner, who at that time treated him fairly well. When Peter was 10 years of age his master brought him and his sister to Irvine. After arriving in Irvine, Peter's master was very cruel to him. They got only cornbread, fat meat and water to eat. If his master's hunger was not satisfied, he would even take this little from them. The[TR:?] were tables to eat from.

Once Peter, was taken into his master's house to nurse the children and was made to sleep on the floor with only a ragged quilt to lie on and one thin one over him.

Often he was whipped because his mistress said the washing was not clean, when it was. On one occasion when he was beaten his master took a piece of sole leather about 1 foot long and 2 inches wide, cut it full of holes and dipped it in water that was brined. He then took the leather and lashed the poor slave's back.

Joe Bruner, was a better master to his slaves than John. Once when Peter stole some sugar and flour, that he and his sister might have a pound cake, Joe caught him. He did not whip him however, because he knew that Peter did not often have enough to eat.

Peter, endured torture as long as he could and finally decided to escape. He went to Richmond, Kentucky on to Lexington. On his way he made a contract with a man to drive his horses to Orleans, but was caught while in Lexington. On his way they caught him and took him to jail and he remained until his master came for him. This did not down him, for just as soon as he could he escaped again, and this time got as far as Xenia, Ohio, but was again caught and brought back. This time he was severely beaten for three hours.

When 17 years old, Peter was hired out to Jimmy Benton, who was more cruel than John Bruner, but was again brought back. It was then that he tried again to escape. This time he went through Madison Co. near Sugar Creek. This was about the year 1861, when the war had begun. Again he was caught and taken back, but this time by Joe Bruner. He escaped several times, but never could seem to get anywhere. Once when he and another slave, Phil, escaped they were caught and made to walk the entire distance barefoot. After this Peter, was chained each night to a chair. One morning while eating his breakfast he heard a knock at the door and on opening it he found a troop of Union Home Guards. Jim Benton and John Bruner were taken to prison. After this Peter went to Miller's Creek and worked at odd jobs for awhile.

When John Bruner was taken from Prison, he was much better to Peter. Soon after John was released from Prison, Peter escaped again. This time he had joined a regiment in the war. He went through hardships, cold, hunger and illness.

Often when they were awaken in the morning they would find their blankets frozen to the ground. He was sick several times. His feet frozen and other things would go wrong such as having fever and once he had Variloid. After serving for awhile he was mustered out and returned to Winchester, where his mother lived. He stayed a short time and then went to Oxford, Ohio. Here he went to school, but soon decided he was not learning anything so decided to get married. In the spring he was married to Nannie Proctor. Again he made a mistake and during this time suffered hardships trying to keep a roof over their heads and food enough to eat. He worked at odd jobs, but could not find much to do and got very much in debt. He then went to Hamilton, Ohio and asked Mr. John Frye to loan him some money. He had asked Mr. Roberts for some and he would not loan it. However, John Frye did loan him the money and Peter paid himself out of debt and bought a stone quarry from his mother-in-law. He sold a lot of stone from it, but finally sold this and took a job as engineer at Oxford, College. Dr. Walker was president at that time. It was here that Peter celebrated his 25th wedding anniversary. The teacher, faculty and seniors made this a happy day for him. He got a job as janitor under Dr. Thompson at Miami University. He worked here for 13 years under President Taft. He is a member of Bethel A.M.E. Church and has been for over 50 years. In 1918 he and his wife celebrated his golden anniversary.

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



CHRISTIAN CO. (Mamie Hanbery) [HW: Ky 3]

Story of Easter Sudie Campbell, (age about 72, Webber St., Hopkinsville, Ky.)

Born in Princeton, Caldwell Co., Kentucky, her parents were slaves, the property of Will and Martha Grooms of Princeton.

Aunt Easter as she is called has followed the profession of a mid-wife for forty years. She is still active and works at present among the negroes of Hopkinsville.

"Yes, sho, I make my own medicines, humph, dat aint no trouble. I cans cure scrofula wid burdock root and one half spoon of citrate of potash. Jes make a tea of burdock root en add the citrate of potash to hit. Sasafras is good foh de stomach en cleans yer out good. I'se uses yeller percoon root foh de sore eyes.

"Wen I stayed wid Mrs. Porter her chaps would break out mighty bad wid sores in de fall of de year and I'se told Mrs. Porter I'se could core dat so I'se got me some elder berries en made pies out of hit en made her chaps eat hit on dey war soon cored.

"If twont foh de white folks I sho would hev a hard time. My man he jes wen erway en I haint neber seed him ergin en I'se had five chilluns en de white folks hev heped me all dese years. Dese trifling niggers dey wont hepe dey own kind of folks. If youse got de tooth ache I makes a poultice of scrape irish pertatoes en puts hit on de jaw on de side de tooth is aching en dat sho takes de fever out of de tooth. I'se blows terbacco smoke in de ear en dat stops de ear ache.

"Wen I goes on er baby case I jest let nature hev hits way. I'se alays teas de baby de first thing I does is ter blow my breath in de baby's muff en I spanks it jes a little so hit will cry den I gives hit warm catnip tea so if hit is gwine ter hev de hives dey will break out on hit. I alays hev my own catnip en sheep balls foh sum cases need one kind of tea en sum ernother. I give sink field tea ter foh de colic. Hit is jes good fuh young baby's stomach. I'se been granning foh nigh unter forty year en I'se only lost two babies, dat war born erlive. One of dese war de white man's fault, dis baby war born wid de jaundice en I tolds dis white man ter go ter de store en git me sum calomel en he says, "whoeber heard of givin a baby sech truck", an so dat baby died.

"Of course youse can tell wheder the baby is gwine ter be a boy er girl fore tis born. If de mother carries dat child more on de left en high up dat baby will be a boy en if she carries hit more ter de middle dat will be a girl. Mothers oughter be more careful while carrying dar chilluns not ter git scared of enthing foh dey will sho mark dar babies wid turrible ugly things. I knows once a young wooman war expecting en she goes black-berry hunting en er bull cow wid long horns got after her en she was so scairt dat she threw her hands ober her head en wen dat baby boy war born he hed to nubs on his head jes like horns beginning ter grow so I'se hed her call her doctor en dey cuts dem off. One white wooman I'se waited on like hot choclate en she alays wanted more she neber hed nuff of dat stuff en one day she spills sum on her laig en it jes splotched en burned her en wen dat gal war born she hed a big brown spot on her laig jes like her Mammy's scar frum de burn. Now you see I noes yer ken mark de babies.

"Dar war a colored wooman once I'se waited on dat hed to help de white folks kill hogs en she neber did like hog liver but de white folks told her ter take one home en fix hit foh her supper. Well she picked dat thing up en started off wid hit en hit made her feel creepy all ober en dat night her baby war born a gal child en de print of er big hog-liver war standing out all ober one side of her face. Dat side of her face is all blue er purplish en jes the shape of a liver. En hits still dar.

"I'se grannied ober three hundred chilluns en I noes wat I'se talking about.

"Hee! Hee! Hee! One day dar war a circus in Hopkinsville en er black wooman I'se war ergoing ter wait on war on de street to watch foh de parade en wid de bands er playing en de wild varmits en things dis woman give birth ter dat girl chile on de corner of Webber and Seventh St. Dat gal sho got er funny name 'Es-pe-cu-liar'. (I did not get the drift of the story so I asked her what was so funny about the name. Of course it is a name I have never heard before so the following is what the girls Mother said about it to Aunt Easter. M.D. Hanbery)

"Well the gals Mammy thought hit war jes peculiar dat, dat happened wen she war er looking at the parade. (So this woman Especuliar is still in Hopkinsville and her story is known in quite a few of the older circles.)

"Yah! Yah! I sho remember how de ole folks uster dress. De women wore hop skirts en de men wore tight breeches. De night gowns war made on er yoke aufull full en big long sleeves wid a cuff at de hand en a deep hem at de bottom of de gown, dese gowns war made of domestic en wen dey war washed en starched en ironed dey wur be so stiff dey could stand erlone." De men en de women both wore night caps. If de gown war a dress up gown why dey war home made knit en crochet lace in de front en lots en lots of tucks some of dem had deep ruffles on dem at the bottom.

"Wen my Pappy kum home from de war, he war on de "Govmint" side he brung a pistol back wid him dat shot a ball dey hed caps on hit en used dese in de war. De Ku Klux jum after him one night en he got three of dem wid dis pistol, nobody eber knowed who got dose Kluxes.

Ghosts——

"Sho dar is ghosts. One night es I war going home from work de tallest man I eber seed followed me wid de prettiest white shirt on en den he passed me, en waited at de corner I war a feeling creepy en wanter run but jes couldn't git my laigs ter move en wen I'se git ter de corner war he war I said 'Good Ebening' en I seed him plain es day en de did not speak en jes disappeared right fore my eyes.

"Den ergin I went ter de fish pond one day fishing en cotched two or three big fish wen I went home thot I'd go back dat night en I begun to dig sum fishing worms en my boss he saw me en axed, 'Wot I doing'. I told him I war ergoing ter de pond ter fish dat night. He said 'don you go ter dat pond ternight Easter foh if you does something will run you erway.' I jes laughed at him en dat night I en my boy wese goes ter de pond en as we war er standing in dar quiet like we heared something squeeching like er new saddle en er horses er trotting. We listened en waited wen something wen inter dat pond right twixt us liker er ball er fire. Weums sho did leave dar an de next morning my boss axed me if we cotched enthing en we told him wot we saw en he said he knowed weums would be run erway foh he war run erway hisself.

"Course dar is hainted houses dese haints in dese places jes wont leave you erlone. Wen I'se war er living in Princeton, Uncle Lige my Mammy's brother en I'se moved in er cabin one Christmas day en war ergoing ter stay dar en dat night we war er setting bore de fire en de fire light war es bright as day, wen I looks up at de wall foh I hears er scratching noise en dar war er big white cat on de wall wid all he's hair standing on dat cat jos jumps from wall ter de nother en Uncle Lige en me jes open dat cabin door en started ter de tother cabins on de place en we deed dat thing dat war bigger den eny cat I eber seed jes come thru dat door in de air en hit de front gate, dis gate hed er iron weight on hit so hit would stay shot en dis thing hit at de top den wen erway. No I neber seed whar hit went. Dis gate jes banged en banged all night. We could heat from de tother cabin. Uncle Liga en me moved erway next day en other people moved in dis cabin en dey saw de same thing en nobody would stay dar. Dem some time after dis diz cabin war torn down.

"Once I hed a dream I knowed I ner bout saw hit. I alays did cook ebery night er pot er beans on de fire foh de chilluns ter eat next day while I war at work en Lizzie my daughter uster git up in de night en git her some beans en eat dem en dis dream war so real dat I couldn't tell if hit war Lizzie er no but dis wooman jes glided by my bed en went afore de fire en stood dar den she jes went twixt my bed en went by de wall. I jes knowed wen I woke up dat my child was sick dat lived erway from home en wanted my son ter take me ter see her. He said he would go hisself en see so he wen en wen he come back he hed a headache en fore morning dat nigger war dead. So you see dat war de sign of da dream. I war jes warned in de dream en didn't hev sense nuff ter know hit."



[Story of Uncle Dick:]

Uncle Dick, a negro servant of one of the Hendersons, was the fiddler of the neighborhood at weddings, husking parties and dances. Dick's presence was essential. Uncle Dick was fully aware of his own importance, and in consequence assumed a great deal of dignity in his bearing. Before setting out he always dressed himself with the greatest nicety. At the appointed time he was at the place with all the weight of his dignity upon him. Woe to the "darkies" who violated any of the laws of etiquette in his presence.

On a certain evening there was to be a grand wedding festival among the colored gentry on a farm about 6 miles from Uncle Dick's residence. He was, of course called upon to officiate as master of ceremonies. He donned his long-tailed blue coat, having carefully polished the glittering gilt buttons; then raised his immense shirt collar, which he considered essential to his dignity, and, fiddle in hand, sallied forth alone. The younger folk had set out sometime before; but Uncle Dick was not to be hurried out of his dignity.

The narrow path led, for the greater part of the way, through a dense forest, which was as wild as when roamed by the Indians. A heavy snow lay on the ground, on which the moonbeams were shining whenever they could force a passage through the trees.

The dreary solitude of the way made no impression on the mind of Uncle Dick. He was anxiously hurrying on to reach the scene of operation, having spent a little too much time in polishing his gilt buttons.

On he dashed, heedless of the black shadows and hideous night cries of the deep forest. Wolves were howling around him; but he paid no attention to sounds so common, thinking only of the feet that were waiting his arrival to be set in motion.

Soon, however, the howling began to approach nearer than was agreeable, The wolves continued to become more and more noisy, till, to his indescribable horror, he heard them on each side of the crackling bushes.

Very soon the woods seemed to the old man to be alive with the yelling pack. Wolves are cautious about attacking human beings; they usually require some little time to work themselves up to the point. Every few moments a dark object would brush past poor old Dick's legs with a snapping sound like that of a steel trap, while the yelling and crackling increased with terrible rapidity.

Dick new that to run would mean instant death, as the cowardly pack would all rush on him the moment he showed fear. His only chance of safety consisted in preserving the utmost coolness. A short distance before him lay some open ground; and he hoped that on reaching this they would leave him, as they do not like to make an attack in such a place.

He remembered, too, that in the middle of the open space there stood an old cabin, in which he might be able to find refuge. But now the wolves rushed at him more and more boldly, snapping in closer and closer proximity to his legs.

Snap! Snap! Nearer and nearer! Instinctively he thrust out his fiddle at them. The jarring of the strings made than leap back. Hope returned. He drew his hand violently across the strings—twang, twang! Instantly the wolves sprang back as if he had fired a gun among them.

He was now at the edge of the open space. He twanged his fiddle—the wolves recoiled. Dick rushed toward the hut with all his speed, raking the strings more violently at every jump, till they rang again.

The astonished wolves paused for a moment on the edge of the open ground, with tails between their legs. But the sight of his flying form renewed their savage instincts. With a loud burst of yells they darted after him at full speed. He reached the hut just as the jaws of the foremost wolf opened to seize him.

He rushed in, and the closing door dashed against the nose of the nearest beast. The door was too rickety to keep the enemy out; but Dick had time to push himself through the broken roof and get on top of the cabin. The wolves were now furious. Rushing into the hut, they jumped and snapped at him, so that Dick almost felt their teeth. It required the greatest activity to keep his legs out of their reach.

Notwithstanding his agonizing terror, he still clung to his fiffle. Now, in desperation, as he was kicking his feet in the air to avoid their steel like fangs, he drew his bow shrieking across the strings. The yells instantly ceased. Dick continued to make the most frightful spasms of sound, but the wolves could not long endure bad fiddling. As soon as the first surprise was over the attack was renewed more furiously than ever.

A monstrous head was now thrust up between the boards of the roof, only a few inches from Dick. He gave himself up for lost. But the excess of terror seemed to stimulate him, so that almost of their own accord his fingers began to play "Yankee-Doodle." Instantly there was complete silence! The silence continued as long as he continued to play; but the moment he ceased the listeners again became furious, and rushed on with increased ferocity.

Uncle Dick's pride as a fiddler was flattered. He entered for awhile completely into the spirit of the thing. But never before had he played to an audience so fond of music. They permitted no pause. His enthusiasm began to give way to cold and fatigue. He was tired to death and almost frozen.

What was to be done? There sat the listeners with tongues lolling and ears pricked up, allowing not a moments pause, but demanding an uninterrupted stream of music. Several weary hours passed, and Uncle Dick was almost exhausted.

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

Last Wolf: [HW: KY4]

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

Negro Holiness Meetings:

Once a year a group of 200 or 300 negroes give a religious Camp Meeting in a field on the Canton Pike about one mile southeast of Hopkinsville. There is quite a settlement of negroes call themselves or their church the Holiness Church. They claim to be sanctified and cannot sin. A few nights ago I was invited to attend one of these meetings, the negroes reserve some benches under the tent for white people.

The night that I attended there were two preachers and it seems as though it is the duty of these preachers to bring their discourse to such a point as to play on the emotions of their congregation. The order of service begun with a hymn by the choir. The music for this consisted of a piano, banjo guitar and numerous tambourines. The negroes being naturally born with a great sense of rhythm the songs were not in the same tempo as the songs of the whites but were of a jazz tempo and with the banjo and tambourines it makes one think of the stories of the African jungles. The services start around 7:30 P.M. and usually break up around midnight.

The negroes in about one hour after the services start being[TR: begin?] to testify and then after each testimony someone offers a prayer then by this time someone in the congregation will be worked up to the pitch of shouting "Glory Hallelulah". "When this shout starts the tambourine players will begin shaking the tambourines and shortly the majority of the congregation would be shouting, moaning or praying. The tambourines players bounce around in time to the music. There were some excellent untrained voices, in the choir and the congregation. The mourners bench was always full of mourners and when one of the Mourners would begin to shout the "Workers" would then let the congregation know that this brother or sister had repented by saying "Lets pray for Bro. or Sister ——, for he or she had "Come Through". The congregation would begin clapping their hands while this prayer was in progress and general moanings with one or both of the preachers praying at the same time why this brother or sister is taken in to the flock to sin no more.

While the above is in progress there are other workers talking and singing to the rest of the mourners and when two or three "Come Through" at once there is great shouting rejoicing, clapping of hands and the tambourines continue to clang and the choir members dance and this process continues for hours or until the preachers become so exausted with their exhortations and contortions that the meeting is adjourned.

Superstitions of the Negro Race:

In interviewing the different negroes in this community I have not found a single negro that could admit if I asked the direct question that they are the least bit superstitious. The following story happened in my experience with this race about ten years ago.

Fifteen years ago I purchased a farm from the estate of a gentleman that had committed suicide. It seems as though the gentleman took his gun and told the family that he was going to the tobacco barn to shoot rats. This barn was located a short distance from the main dwelling on the farm and then on the other side of this barn were three negro tenant houses.

My first trouble with negroes superstition was to get a tenant to inhabit the house nearest the barn. This cabin was in better repair and larger than the other two cabins and the hardest thing to do was to get a tenant or negro cropper to take this cabin.

They would give every excuse imaginable but the direct answer until finally one man I was trying to make a trade with admitted that "De cabin war ter clos ter de barn Mr. —— killed himself in." Finally I prevailed on this man to move in by giving him a different garden spot, hog-pen and cowpen as these were still nearer the barn. In fact I moved those buildings thinking I would have an easier time gettin a tenant the next year.

Everything went along beautifully until time came to House the tobacco and not a negro cropper would use this barn for his tobacco. So I had my individual crop housed in this barn. As the type of tobacco mostly grown at that time was bark fired someone had to stay at the barn night and day to attend the fires and watch that a stick of tobacco did not drop in the blaze and burn the barn and contents. As long as my husband or myself stayed in or around the barn we did not have trouble with these darkies but sometimes it to attend to other matters on this farm and had to leave a hired negro in charge and as soon as we would get out of sight of the barn the negro would desert his post. It became evident that one or the other of us stay at this barn night and day until firing season was over. The same thing happened when the stripping season began. These conditions continued until a wind storm blew this barn down. Still I hoard some of the negroes express their thoughts.

Mr. G—— sho had no tention of dat barn standing. I had the tenants separate this lumber for different uses on the farm and the scrap lumber was to be taken to the cabin or the main dwelling to be used as kindling and not a negroe would use this kindling. One negro a tall black man around seventy years old said, "No dat wood wont burn". I asked, "Why"? He said, "Mr. G—— would sho hant me if I teched a single piece of dat wood ter burn." So naturally the main dwelling had a bountiful supply of kindling.

This farm was watered by a big spring and branch that ran along behind the stables and near this particular barn and this branch run into a big sink hole and then through a small crevice underground. Once cold and disagreeable winter something blocked this crevice and the waters soon overflowed the sink hole and extended all over the lowlands near. The winter was severely cold and this water began to moderate and a light drizzle of rain was falling and most of the tenants on the farm had retired for the night when suddenly this ice on the stream broke up and in some manner the crevice had been opened and the sound from this water going in its course underground was terrific. My family as well as myself were very much frightened. No one can imagine the commotion that existed at the cabins on the tenant row near the stream. Negroes poured from the cabins in all manners of dress or undress even the cold weather did not tempt them to take time to don shoes and hose but came to the back door of my house some crying and moaning and praying, and if there is such a thing as a pale negro these darkies were certainly pale, eyes rolling and the majority of them wanting to leave the farm before daybreak or by that time anyway or else staying in our home all night. Fires were made in the kitchen and they congregated there and most of them remained there all night. One old negro said or acted as spokesman for the crowd. "Dat all this crowd of niggers need dat Mr. G—— was afer dem and meant foh dem to move or git."

My husband took one or two of the older men with lanterns and made an investigation. When they reached the branch the overflow was gone and there was no evidence that there had been any water over these fields except for the large blocks of ice that was lying in the field.

With much persuading and cajoling the majority of these negroes went to their cabins that night and the most skeptical stayed in my kitchen all the rest of the night. But peace and quiet reigned once more and from that day as long as these tenants remained with me I did not have any trouble with them being superstitious but each time the tenants were changed the same superstitions had to be met with and their fears had to be quieted.

Negro Folk Songs: (Contributed by William Warfield, Col.)

These songs more commonly called plantation melodies, originated with the negroes of the South during the days of slavery. They habe been somewhat collected and written about.

These songs have for the Negro the same value that the folk songs of any people have for that people. In the days of slavery they furnished an outlet for aching hearts and anguished souls. Today they help to foster race pride and to remind the race of the "rock from which it was hewn". Some of these folk songs represented the lighter side of the slave's life, as for example,

"Heave away! Heave away! I'd rudder co't a yallar gal Dan work foh Henry Clay Heave away, yaller gal, I want to go."

or:

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

It was in their religious song, however that they poured out their souls. Three things are especially emphasized in these song. First this life is full of sorrow or trouble:

"Nobody knows da truble I sees, Nobody but Jesus."

Second, religion is the best thing in the world. It enables you, though a slave, to have joy of the soul, to endure the trials. Future life is happy and eternal:

"We'll walk dem golden streets, We'll walk dem golden streets, We'll walk dem golden streets, Wear pleasure nebber dies."

or:

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



Annie Morgan:

Story of Annie Morgan: (age 65, 207 W. 2nd St., Hopkinsville, Ky.) Annie was born of slave parents. Her mother and father were slaves of the Payne family.

Ques: Annie can you give me or rather tell me of some of your earlier life with your parents, or what your mother and father has told you of things before and after the Civil War.

Ans: Wal, wal, I do declare it has ben so long I'se jes don't remember. I'se seem to remember de big days we uster hav on Proclamation Day wen we used ter go to Grandmums who lived in Trigg County. Foh days befur weuns would git redy ter go in a wagon and as dar was a heap of chilluns it tuk quite a time an weuns would start by day break and dem wen we got dar why all de rest of the daughters en sons of dar chilluns was alredy that, den weun's hev a big time wid watermullins and ebything good to eat. Some times Uncle Ben brot hid bajo and us chilluns would dance.

Ques: Annie did you ever have a dream to come true? Or do you believe in dreams?

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

"Wen me an my man was married all de colored folks in the neighborhood come to ma's and weums my husband and me jumped o'er the broom stick an we was been married, ebery since. In dese days hit were too far ter go git a preacher an most colored folks married dat way."



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

Bell Childress, Cora's Mother, was a slave of Andrew Owen. He purchased Belle Childress in the Purchase and brought her to Christian County. Cora was born in Christian County on Mr. Owen's farm and considered herself three years old at the end of the Civil War. She told me as follows:

"I has dreamed of fish and dat is a sure sign dat I would git a piece of money, an I always did. Dreamed of buggy and horse an it was a sign of death in family and I no's hits tru. Dream of de ded hit always rains. My Mistus and Marster fed and clothed us good and we lived in a little log cabin of one room and cooked on an open fire. Some Marsters wud whoop ther slaves til the blood would run down daw backs dese slaves would run away sometimes den sum would come to Ise Marse and would have to send dem back to dar own marsters and how my ole marster hated to see dem go.

"I hang horse shoes oer my door to keep the Evil Spirits away. My Mammy always wore and ole petticoat full gather at de waist band wid long pockets in dem and den to keep peace in de house she would turn de pocket wrong side out jes as she would go to somebodys elses house.

"I sho do no dar is ghosts, I seed one oncet hit was a man wid no head on standin in my house and pullin the crammin out of de house and puttin hit on de table. Oooh I no's dat is so cause I seed hit wid my own eyes.

"My Mammy had a woman dat lived wid us and she died, and sometimes afterwards, she called me and I looked in de room and dis woman was sitting on de side of de bed and wen i spoke to her she slowly ris up and went thru a crack about two inches wide. now dats a fak!

"Humph, no I'se not gwine ter go near no hainted house, much less stay in one. I'se scairt.

"Hee, hee, sho you can find things by spitting in yer han and de way the spit goes if youse will go dar you will be sho to find hit.

"Aint got no time for fortune tellers, don believe in dem, day don't do nuthin.

"Wen de moon changes if youse see hit thru de bresh you sho will have bad luck, but if youse sees hit and nuthin to hinder youse from lookin at hit straight and make a wish it who will come true. I'se no's cause my son was way down South an I woant to seed him and I looks at de moon and hit was changing and I wished de would come home and looked up de road and "Lawd daw he were.

"Youse plants de pertatoes by de moon. Irish pertatoes planted on de light of de moon will go ter vine and der neber will be a tater on de vine. If youse plant dem by de dark of de moon yourall's pertatoes will be plentiful.

"If youse maks soap it must be made by de light of de moon or de soap will all turn to grease.

"If youse sneeze wen you eats you will shorely die.

"If youse see a blue gummed negro be shore one don bite you foh dey are shore pizenous.

"If youse have yer year to ring, sho sing of death.

"Move on Friday, "Good Lawd No", youse would sho have bad luck.

"One tru sign of death, if a dog howls at midnight, you will sho to die. If you dreams of you teeth falling out is a tru sign of death and if youse dreams of a marriage is nuther tru sign of death.

"If I dream of a naked purson I'se is sho to die. No cat mus come in wen dar is a ded body for de cat will sho eat de body.

"If a cat crosses youse path to de left some kind of bad luck is sho to overtake on yer journey.

"If a peckerwood pecks on de roof of youse house you will sho lose some member of youse family. Dey is pizen.

"No I'se jes ter scairt ter go whar day call up Spirits."



Tale of Mary Wooldridge: (Clarksville Pike—Age about 103.)

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