Volume 4 / Part 4 — INFORMANTS (continued 4)

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 anudder place near de Creek. I stay 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 by de time I year o' his death, he bury on plantation near de creek."

Willis was asked about superstitions and answered with great seriousness:

"Eve'ybuddy in de worl' hab got a sperrit 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, ridin' a horse. De graveyard was 100 yards from de road I wuz passin'. De moon was shinin' bright as day. I saw somethin' comin' out of dat graveyard. It come across de road, right befo' me. His tail were draggin' on de ground—a long tail. He had hair on both sides of him, layin' down on de road. He crep' up. I pull de horse dis way. He move too. I yell out: 'What in de name o' God is dat?' And it turn right straight around and went back to de graveyard. I went on to de lady's house and done my shoppin'. I tell you I wuz 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 enough to kill out de conjur in anybuddy, 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, Willis 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 tryin' to serve de Lawd 79 years, and I live by precept 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."

[TR: Return visit]

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

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

"I'se mighty weak to-day," 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?"

"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 skeered," he recollected. "We wuz all 'mazed to see dat train flying' long 'thout any horses. De people wuz all afraid."

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

"Yes, ma'am. I yeared o' dem but you couldn't gimme dis car full o' money to fly. Dey'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 "breakkus," while his kidnapers sought over hill and field for "The big house," but only two cabins and the chimney foundations of a large burned dwelling rewarded the search.

The old ex-slave was posed in front of the cabin, to one side of the clay and brick 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 the plantation forever vanished must have been a severe blow for the old man. Several times on the way back he wiped tears from his eyes. Once again at his cabin in the cottonfield, his vitality reasserted itself, and he greeted his curious dusky neighbors with the proud statement.

"Dey tuk me when I was bred and born! I ain't ax no better time!"

Willis' farewell words were:

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

[HW: Dist 1-2 Ex-Slave #116] EX-SLAVE INTERVIEW CORNELIA WINFIELD, Age 82 Richmond County 1341 Ninth Street Augusta, Georgia BY: (Mrs.) Margaret Johnson—Editor Federal Writers' Project Augusta, Georgia [Date Stamp: MAY 8 1937]

Cornelia Winfield, 1341 Ninth Street, was born in Crawford, Oglethorpe County, Georgia March 10, 1855. Her father, being the same age as her master, was given to him as a little boy. They grew up together, playing games, and becoming devoted to each other. When her master was married her father went to his home with him and became the overseer of all the slaves on the plantation. "My father and mother wuz house servants. My marster served my father's plate from his own table and sent it to him, every meal. He had charge of the work shop, and when marster was away he always stayed at the Big House, to take care of my Missis and the children. My mother was a seamstress and had three younger seamsters under her, that she taught to sew. We made the clothes for all the house servants and fiel' hans. My mother made some of the clothes for my marster and missis. My mother was a midwife too, and useter go to all the birthings on our place. She had a bag she always carried and when she went to other plantations she had a horse and buggy to go in.

"All the slaves on our place wuz treated well. I never heard of any of 'em bein' whipped. I was ten years old when freedom come, and I always knowed I wuz to belong to one of marster's daughters. After freedom my father and mother worked on just the same for marster. When my father died, marster's fam'ly wanted him buried in the fam'ly lot but I wanted him to lie by my mother."

Cornelia's husband was a Methodist preacher, and she lived with him to celebrate their Golden Wedding. During the last years of his life they lived in Augusta. For sixteen years she washed all the blankets for the Fire Department, and did some of the washing for the firemen. Cornelia is now 82 years of age, but her memory is good and her mind active; and she is extremely loquacious. She is quite heavy, and crippled, having to use a crutch when she walks. Her room was clean, but over-crowded with furniture, every piece of which has recently been painted. Of the wardrobe in her room Cornelia told the following story. "All the planks eny of our family was laid out on, my father kep'. When he came to Augusta he brought all these planks and made this here wardrobe. When the fire burnt me out, this here wardrobe was the only thing in my house that was saved."

During the past summer she put up quantities of preserves, pickles and canned fruits. These she sells in a little shop-room adjoining her house, and when the weather permits, on the steps of the Post Office.

Cornelia can read, and spends much of time reading the Bible but she learned to read after "Freedom." She is greatly interested to tell of the "best families" she has worked for and the gifts she has received from them.

[HW: Dist. 5 Ex-Slave #117] E. Driskell Whitley 1-20-37 GEORGE WOMBLE EX-SLAVE [Date Stamp: MAY 8 1937]

One of the relics of Slavery is George Womble. From all appearances Mr. Womble looks to be fifty-three years of age instead of the ripe old age of ninety-three that he claims. He is about five and one-half or six feet in height, weighs one-hundred and seventy-five pounds or more, and has good sight and hearing in addition to a skin that is almost devoid of any wrinkle. Besides all of this he is a clear thinker and has a good sense of humor. Following is an account of the experiences of Mr. Womble as a slave and of the conditions in general on the plantations where he lived:

"I was born in the year of 1843 near the present site of what is now known as Clinton, Georgia. The names of my parents were Patsy and Raleigh Ridley. I never saw my father as he was sold before I was old enough to recognize him as being my father. I was still quite young when my mother was sold to a plantation owner who lived in New Orleans, La. As she was being put on the wagon to be taken away I heard her say: "Let me see my poor child one more time because I know I'll never see him again". That was the last I ever saw or heard of her. As I had no brothers or sisters or any other relatives to care for me my master, who was Mr. Robert Ridley, had me placed in his house where I was taught to wait tables and to do all kinds of house work. Mr. Ridley had a very large plantation and he raised cotton, corn, oats, wheat, peas, and live stock. Horses and mules were his specialty—I remember that he had one little boy whose job was to break these animals so that they could be easily sold. My job was to wait tables, help with the house cleaning, and to act as nurse maid to three young children belonging to the master. At other times I drove the cows to and from the pasture and I often helped with the planting in the fields when the field hands were rushed. Out of the forty-odd slaves that were held by the Ridleys all worked in the field with the exception of myself and the cook whose name was Harriet Ridley." Continuing, Mr. Womble says: "I believe that Mr. Ridley was one of the meanest men that ever lived. Sometimes he whipped us, especially us boys, just to give himself a little fun. He would tie us in such a way as to cause our bodies to form an angle and then he preceeded to use the whip. When he had finished he would ask: "Who do you belong to?" and we had to answer; "Marse Robert". At other times he would throw us in a large tank that held about two-thousand gallons of water. He then stood back and laughed while we struggled to keep from drowning."

"When Marse Robert died I was still a small boy. Several months after his death Mrs. Ridley gave the plantation up and took her share of the slaves (ten in number) of which I was one, and moved to Tolbert County, Georgia near the present location of Talbottom, Georgia. The other slaves and the plantation were turned over to Marse Robert's relatives. After a few months stay in this place I was sold to Mrs. Ridley's brother, Enoch Womble. On the day that I was sold three doctors examined me and I heard one of them say: "This is a thoroughbred boy. His teeth are good and he has good muscles and eyes. He'll live a long time." Then Mr. Womble said: "He looks intelligent too. I think I'll take him and make a blacksmith out of him." And so to close the deal he paid his sister five-hundred dollars for me."

According to Mr. Womble his new master was even meaner than the deceased Mr. Ridley. He was likewise a plantation owner and a farmer and as such he raised the same things that Mr. Ridley did with the exception of the horses and the mules. In all there were about five-hundred acres to the plantation. There were six children in the Womble family in addition to Mr. Womble and his wife, and they all lived in a large one-storied frame house. A large hickory tree grew through the center of the porch where a hole had been cut out for its growth.

Mr. Womble says that his reputation of being an excellent house boy had preceded him, and so here too he was put to work in the master's house where he helped with the cooking, washed the dishes, cleaned the house, and also acted as nurse for the younger white children. In addition to this, he was also required to attend to the cows. He remembers how on one night at a very late hour he was called by the master to go and drive the cows from the pasture as the sleet and snow might do them more harm than good. He was so cold that on the way back from the pasture he stopped at the pig pens where he pushed one or two of them out of the spots where they had lain so that he could squat there, and warm his feet in the places left warm by their bodies. To add to his discomfort the snow and sleet froze in his long hair and this made him even more miserable than ever.

Mr. Womble was asked to tell what time he had to arise in the morning to be at his day's work, and he replied that sometimes he didn't even go to sleep as he had to keep one hand on the baby crib to keep it from crying. Most of the time he got up at four o'clock in the morning, and went to the kitchen where he helped the cook prepare breakfast. After this was done, and he had finished waiting on the master and his family he started to clean the house. When he had finished this, he had to take care of the younger Womble children, and do countless the other things to be done around a house. Of the other slaves, Mr. Womble says: "None of them ever suffered from that disease known as "mattress fever". They all got up long before day, and prepared their breakfasts and then before it was light enough to see clearly they were standing in the field holding their hoes and other implements—afraid to start work for fear that they would cover the cotton plants with dirt because they could'nt see clearly due to the darkness." An overseer was hired by the master to see that the work was done properly. If any of the slaves were careless about their work they were made to take off their clothes in the field before all the rest and then a sound whipping was administered. Field hands also get whippings when they failed to pick the required three-hundred pounds of cotton daily. To avoid a whipping for this they sprinkled the white sand of the fields on the dew soaked cotton and at the time it was weighed they were credited with more pounds than they had actually picked. Around ten or eleven o'clock in the morning they were all allowed to go to the cook house where they were given dinner by the plantation cook. By one o'clock they were all back in the field where they remained until it was too dark to see clearly, and then they were dismissed by the overseer after he had checked the number of pounds of cotton that they had picked.

The slaves knew that whenever Mr. Womble hired a new overseer he always told the prospect that if he could'nt handle the slaves his services would not be needed. The cook had heard the master tell a prospective overseer this and so whenever a new one was hired the slaves were quick to see how far they could go with him. Mr. Womble says that an overseer had to be a very capable man in order to keep his job as overseer on the Womble plantation because if the slaves found out that he was afraid of them fighting him (and they did sometimes) they took advantage of him so much so that the production dropped and the overseer either found himself trying to explain to his employer or else looking for another job. The master would never punish a slave for beating an overseer with his fists stated Mr. Womble.

During rainy weather the slaves shucked corn, piled manure in the barns, and made cloth. In the winter season the men split rails, built fences, and dug ditches, while the women did the weaving and the making of cloth. These slaves who were too old to work in the fields remained at home where they nursed the sick slaves (when there was sickness) and attended to the needs of those children who were too young for field work. Those children who were still being fed from their mother's breasts were also under the care of one of these old persons. However, in this case the mothers were permitted to leave the field twice a day (once between breakfast and dinner and once between dinner and supper) so that these children could be fed.

At times Mr. Womble hired some of his slaves out to work by the day for some of the other nearby plantation owners. Mr. Geo. Womble says that he was often hired out to the other white ladies of the community to take care of their children and to do their housework. Because of his ability to clean a house and to handle children he was in constant demand.

The men worked every day in the week while the women were given Saturday afternoon off so that they might do their personal work such as the washing and the repairing of their clothing etc. The women were required to do the washing and the repairing of the single men's clothing in addition to their own. No night work was required of any of them except during the winter when they were given three cuts of thread to card, reel, and spin each night.

There were some days when the master called them all to his back yard and told them that they could have a frolic. While they danced and sang the master and his family sat and looked on. On days like the Fourth of July and Christmas in addition to the frolic barbecue was served and says Mr. Womble: "It was right funny to see all of them dancing around the yard with a piece of meat in one hand and a piece of bread in the other.

Mr. Womble stated further that clothes were given to all the slaves once a year. An issue for the men usually consisted of one or two pairs of pants and some shirts, underwear, woolen socks, and a pair of heavy brogans that had been made of horse hide. These shoes were reddish in appearance and were as stiff as board according to Mr. Womble. For special wear the men were given a garment that was made into one piece by sewing the pants and shirt together. This was known as a "roundabout". The women were given one or two dresses that had been made of the same material as that of the men's pants. As the cloth that these clothes were made of was very coarse and heavy most of them lasted until the time for the next issue. None of the clothing that the slaves wore was bought. After the cloth had been made by the slaves who did all the spinning and the weaving the master's wife cut the clothes out while the slave women did the sewing. One of the men was a cobbler and it was he who made all of the shoes for slave use. In the summer months the field hands worked in their bare feet regardless of whether they had shoes or not. Mr. Womble says that he was fifteen years of age when he was given his first pair of shoes. They were a pair of red boots and were so stiff that he needed help to get them on his feet as well as to get them off. Once when the master had suffered some few financial losses the slaves had to wear clothes that were made of crocus material. The children wore sacks after holes had been cut out for their heads and arms. This garment looked like a slightly lengthened shirt in appearance. A dye made from red clay was used to give color to these clothes.

The bed clothing consisted of bagging sacks and quilts that were made out of old clothes.

At the end of the week all the field hands met in the master's backyard where they were given a certain amount of food which was supposedly enough to last for a week. Such an issue was made up of three pounds of fat meat, one peck of meal, and one quart of black molasses. Mr. Womble was asked what the slaves did if their allowance of food ran out before the end of the week, and he replied in the following manner: "If their food gave out before the time for another issue they waited until night and then one or two of them would go to the mill-house where the flour and the meal was kept. After they had succeeded in getting in they would take an auger and bore a hole in the barrel containing the meal. One held the sack while the other took a stick and worked it around in the opening made by the auger so as to make the meal flow freely. After their bags were filled the hole was stopped up, and a hasty departure was made. Sometimes when they wanted meat they either went to the smoke house and stole a ham or else they would go to the pen where the pigs were kept and take a small pig out. When they got to the woods with this animal they proceeded to skin and clean it (it had already been killed with a blow in the head before they left the pen). All the parts that they did not want were either buried or thrown in the nearby river. After going home all of this meat was cooked and hidden. As there was danger in being caught none of this stolen meat was ever fried because there was more danger of the odor of frying meat going farther away than that odor made by meat being boiled." At this point Mr. Womble stated that the slaves were taught to steal by their masters. Sometimes they were sent to the nearby plantations to steal chickens, pigs, and other things that could be carried away easily. At such times the master would tell them that he was not going to mistreat them and that he was not going to allow anyone else to mistreat them and that by taking the above mentioned things they were helping him to be more able to take care of them.

At breakfast the field hands ate fried meat, corn bread, and molasses. When they went to the house for dinner they were given some kind of vegetable along with pot liquor and milk. When the days work was done and it was time for the evening meal there was the fried meat again with the molasses and the corn bread. Mr. Womble says that they ate this kind of food every day in the week. The only variation was on Sunday when they were given the seconds of the flour and a little more molasses so that they might make a cake. No other sweetening was used except the molasses.

As for Mr. Womble and the cook they fared better as they ate the same kind of food that the master and his family did. He remembers how he used to take biscuits from the dishes that were being sent to the masters table. He was the waiter and this was an easy matter. Later he took some of these biscuits and sold them to the other little boys for a nickle each. Neither the master or the slaves had real coffee. They all drank a type of this beverage that had been made by parching bran or meal and then boiled in water.

The younger children were fed from a trough that was twenty feet in length. At meal time each day the master would come out and supervise the cook whose duty it was to fill the trough with food. For breakfast the milk and bread was all mixed together in the trough by the master who used his walking cane to stir it with. At dinner and supper the children were fed pot liquor and bread and sometimes milk that had been mixed together in the same manner. All stood back until the master had finished stirring the food and then at a given signal they dashed to the trough where they began eating with their hands. Some even put their mouths in the trough and ate. There were times when the master's dogs and some of the pigs that ran round the yard all came to the trough to share these meals. Mr. Womble states that they were not permitted to strike any of these animals so as to drive them away and so they protected their faces from the tongues of the intruders by placing their hands on the sides of their faces as they ate. During the meal the master walked from one end of the trough to the other to see that all was as it should be. Before Mr. Womble started to work in the master's house he ate as the other children for a short time. Some of the times he did not have enough food to eat and so when the time came to feed the cows he took a part of their food (a mixture of cotton seed, collard stalks, and small ears of corn) and ate it when night came. When he started working in the house regularly he always had sufficient food from then on.

All the food that was eaten was grown on the plantation in the master's gardens. He did not permit the slaves to have a garden of their own neither could they raise their own chickens and so the only time that they got the chance to enjoy the eating of chicken was when they decided to make a special trip to the master's poultry yard.

The housing facilities varied with the work a slave was engaged in on the Womble plantation according to Mr. Womble. He slept in the house under the dining-room table all of the time. The cook also slept in the house of her owner. For those who worked on the fields log cabins (some distance behind the master's house.) were provide [sic]. Asked to describe one of these cabins Mr. Womble replied: "They were two roomed buildings made out of logs and daubed with mud to keep the weather out. At one end there was a chimney that was made out of dried mud, sticks and stones. The fireplace was about five or six feet in length and on the inside of it there were some hooks to hang the pots from when there was cooking to be done.

"There was only one door and this was the front one. They would'nt put a back door in a cabin because it would be easy for a slave to slip out of the back way if the master or the overseer came to punish an occupant. There were one or two small openings cut in the back so that they could get air."

"The furniture was made by the blacksmith", continued Mr. Womble. "In one corner of the room there was a large bed that had been made out of heavy wood. Rope that ran from side to side served as the springs while the mattress was a large bag that had been stuffed with wheat straw. The only other furnishings were a few cooking utensils and one or two benches." As many as four families lived in one of these cabins although the usual number to a cabin was three families. There was one other house where the young children were kept while their parents worked in the fields.

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:

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:

[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."