Volume 7 — COMBINED INTERVIEWS (continued 3)

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,

or:

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:

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:

or:

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.

Mary contends that she always wears three petticoats.

"Marse Thamos lived in a big log house wid a big plantation all around hit. He had three hundred slaves on de two plantations. Marse Thamos sho was good ter us niggers. No nigger mus whoop his stock wid a switch. "I'se heared him say many time don't youse niggers whoop dese mules. How would you like to have me whoop you det way?" And he sho would whoop dem dem niggers if he cotched dem. Lawd have mercy who whould haw thot I'd be here all dis time. I'd thot I'd be ded and gone. All dese ole niggers try to be so uppity by jes bein raised in de house and cause dey was why dey think is Quality. Some of dese nigger gals was raised in de house but most of dem was made work ebery whar on de plantation. My Massa has his nigger gals to lay fence worms, mak fences, shuck corn, hoe corn en terbacco, wash, iron, and de missus try to teach de nigger gals to sew and knit. But shucks niggers aint got no sense nuf ter do fancy things. Sometimes I tended de chilluns.

"Yah, yah, I sho do member Abraham Lincoln. My Missus and Massa did not like Mr. Lincoln, but pshaw, all de niggers did. I member him, I seed him once, soon after I was freed.

"Pshaw, dey was hard times durin de war, my Missus and sum of de nigger gals and de chilluns hae to stay in the woods several days ter keep way from de soldiers. Dey eat all de chickens and kilt the cows and tuk de horses and we sho scairt out dar wid dem varmints roving roun.

"Nigger aint got no business being sot free, niggers still oughter be slaves. Us niggers did not hev to bother bout de victuals sor nuthin.

"Wen my Missis called us niggers gether and told us we was free I was as happy as a skinned frog but you seed I didn't have any sense. All niggers are fools. Now she says, she did, you can all stay here en work en we will pay you foh your work, or you can work foh some body else, but I hev raised you hones, and don't you steal, and work foh nuf money so you wont hev to steal it if youse gits hongry and haint got no money to buy vittals jus you ask de white folks foh hit and dey will giv hit to youse. Oh how I miss my Missis and Massa so much. Wish I hed dem now.

"Shucks on dese niggers and dar ways now. I lef de plantation my old Missus and Massa home and got on a steam boat on de Ohio Ribber and nursed de chillun foh de Captain and he's wife on dat boat foh about two year. An den He, He, He, a nigger don got much sense, Miss Fannie an Mr. Harry Campbell whot paid me foh my work on de boat gives Five Dollars foh de work en I'se didn't hev sense nuf ter know what ter do wid dis money. So I goes ter de store en buys me a cedar tub and filled hit wid candy. Miss Fannie gave me back de money foh de tub an den I ate nuf candy ter git sick and den Miss Fannie took de candy back to de store and she got my money back, she did.

"But shucks, I did not no whot ter do wid de money. Wen I lef Miss Fannie I rode to Henderson on a log raft en wen I got dar dey was a big circus and sum one was sayin, "de perade be here directly, He, He, He, I didn't no whot dey meant, big ignorant fool dat I was and still is, en wen I seed de elephants and de uther varmints I ran like a big pop-eyed fool nigger cause I never seed such things. Dat day on de road in town I met my ole Missus McElroy en she had me ter help her wid de chilluns and tuk me ter de circus and wen I got in de tent and saw all de cages and things I was sho scairt of ebery thing till I seed dem babboons dem I felt all right and at home cause I jes knowed dey was my first cousins. I stayed in Henderson foh sometime working foh furst one and tother en den Mr. Henry Shackleford hired me en brung me to Christian County. Not long fore I was married ter Albert Wooldridge we sho had a big wedding. Zack Major a nigger preacher of de Baptist faith did de ceremony right here in Hopkinsville.

"Yes, sho I has ben a mid-wife or granny. All dese high falutin things dey is doin now in child birth is tommy-rot dey oughter hev jes grannies now. I livered more babies den most doctors sometimes de white folks had doctors but I don't take no stock in dese doctors. De furst thing you does wen a new baby is born is ter let hit lay twenty minutes den cut de cord and dan grease a scortched rag wid lard jes hog lard en den put de belly band on den grease de baby all over. Neber wash de baby till tis over a week ole. Wen de babies had colic I'd take dirt dobber nest and make a tea, den giv did ter de baby. Sometimes If I couldn't fin no dirt dobber nes I would git a spider web and make a tea den giv dis or else jes shake de baby by de heels. If folks would tend ter babies like dey uster why dese people now wouldn't hev heart trouble.

"Sho I seed a ghost once, I soed Miss Annie Wooldridge after she died up here on Main St. I was jes settin on de back porch steps jes a lookin while da white folks was er eatin supper. Miss Annie allways got de eggs en I seed her dat day. She jes come thru de hen house door en hit was locked en den thru de pantry door and hit was locked en I jes called her daughter and I knowed I seed her, sho, I did, it who was Miss Annie.

"Of course dar is hanted houses. De ole Sharp house were dat er way and all de Sharps were ded but dis house were empty. You neber did see anything but I sho had heared de doors slam en de silver rattle en at night in my cabin near to hit I'd sees lights bob up en down. Any body in dis town can tell you dats so foh dey tore dis house down ter run de hants eraway.

"People don bother bout de moon much now but if dey would lissen ter de ole niters dey would always hev good crops. Now if you plant pertatoes by de dark of de moon you will always hev good crops en if you plant dem on de light of de moon den you hes all vine. Corn planted on de light de moon den you has a good crop. I'se knows cause I ken member fore de niggers wore freed you could jes plant by de moon and plant anything in God's ground en by de moon en de crops would grow. Now dey jes buther up God's ground en put ole stinky messy fertilizer on hit en de crops jes burn up. Nobody oughter mess wid God's ground.

"I'se a Publican who ever heared of a Democrat nigger. Nigger neber did own enything so dey cant be Democrats en if dey vote a Democrat ticket dey is jes votin a lie. Cause no nigger neber did own slaves only the old nigger slave traders and dey werent nuthin but varmints anyway. Ye jes has to hev owned slaves to vote a Democrat ticket en den no nigger eber did own slaves er hed nothing."

(Mary lives in Clarksville, Pike R.R. #1, Hopkinsville, Kentucky)

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

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

The Missing Man:

"In 1860 Mr. Jess Stevens owned a negro slave, and his wife. Jess Williams, who lived in the north end of the county, bought the old slave, but did not buy his wife.

"One day one of Jess William's boys went to Edward Stevens and an argument followed, causing Mr. Stevens to shoot him in the arm. Later Jess Williams took the old negro and went to the field where Edward Stevens and the boy were planting corn. They hid behind a tree and the negro was given the gun and was told to shoot when Stevens came down the road by them.

"He came by slowly covering corn but the negro did not shoot. Williams said, "Why didn't you shoot?" and the negro replied, "Massie, I just didn't have da heart." Williams said, "If you don't shoot next time, I'm going to shoot you." When Stevens started by the negro shot and killed him, tearing his hoe handle into splinters.

One day a salesman, who rode a fine horse and had a beautiful saddle came to Princeton and later went to the Williams home. Several days later his people got anxious about him, and after checking up they found that he was last seen going into the Williams home. Several days later his people found his hat floating upon a pond near the house, and a few weeks later one of the Williams boys came to town riding the saddle that the salesman had ridden a few months before.

The old negro slave went to Mr. Stevens to visit his wife, and while he and Mr. Stevens were in the field a spy was hidden in the ambush listening to the conversation about the salesman. When the old slave returned home he was tied to the tail of a young mule, which was turned loose in a new ground and was dragged, bruised and almost killed. Edward Williams, son of Jess Williams, found the old slave and cut him loose. His father and brother found it out and started out to hunt him, intending to kill him, but he managed to dodge them.

Mr. Jess Stevens was walking along a path the next morning and heard a mournful groan, and after looking for awhile found the old slave. The worms had eaten his face[HW:?] and he was almost dead. The people brought him to the courthouse and began ringing the bell to let the people know that some injustice had been done. When one became tired another took his place. The bell rang both night and day until most of the citizens of the county came to see what was wrong. A number of men went in daytime, without mask or disguise, to the Williams home and hung Jess Williams. They intended to hang the two boys but they got away.

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

During the period of slavery in the Purchase Region, buying and selling slaves was carried on at irregular intervals. The trading usually took place at the home of the slave owner. The prices paid for slaves was dependent upon certain conditions. In case of a full grown, robust negro boy the price was sometimes as much as one thousand dollars. The prices paid was varied according to the age, the general health and other conditions of the individual.

At times pathetic scenes prevailed in the selling of slaves; namely, the separation of mother and child. Often, a boy or girl would be sold and taken away from his or her mother. In many cases the parting would be permanent and the child and its mother would never see each other again.

The slave owner maintained separate housing quarters for his slaves. In some cases the living quarters of slaves was comfortable and agreeable; in other cases, living conditions of slaves was anything but agreeable; Some masters were reasonably gentle to their slaves, while others were cruel.

One of the saddest, darkest and most pathetic conditions that existed during the period of slavery was the intimate mingling of slave owners, in fact many white men, with negro women. It has become known that very often a slave was sold who was the direct offspring of his or her owner. This practice prevailed to some extent in the Purchase Region, but was not universal. When the emancipation proclamation became effective and the slaves were given freedom, some of them prefered to remain with their masters, while others started out into the world for themselves. Very often, some of the slaves, who had anticipated that liberty meant more to them than anything else, and who went out into the cold world of indifference, soon returned to their old masters. They found that their former home was a much better place to abode than anything outside of it.

Recreations of slaves:

The following is an old fashion ballad that was sung during the period of slavery and which was very common throughout the Purchase Region: "Jeff Davis rode a big white horse, but Lincoln rode a mule—Jeff Davis was a fine, smart man, and Lincoln was a fool. Jeff Davis had a fine white; Lincoln only had a mule—Jeff Davis was a wonderful man and Lincoln was a fool".

Ring dancing was largely practiced during the slavery period. Especially was this participated in throughout the Purchase Region. This was a rather primative kind of dancing and was performed mostly by negro children. The general procedure was to draw a ring on the ground, ranging from 15 to 30 feet in diameter. The size of the ring to be used was determined by the number of persons who were engaged in the dancing ring. The youngsters would congregate within the ring and dance to the rhythmic hand clapping and rhythm of the tambourine, which was performed by the white people in the community.

Sometimes large congregations witnessed these primitive affairs, and they became a great Saturday evening entertainment for the community at large. During the periods of intermission, the youngsters, who had engaged in the dancing would be given a kind of feast on barbecued meat and cider drinking. At the conclusion of this brief festivity, they would continue in their dancing, and very often this hilarity would be carried on well into the evening.

Another kind of entertainment, which was practiced during the period of slavery, was the singing of negro folk songs and spirituals. The darkies would hold gatherings of this kind at the homes of individuals or members, and engage in singing their favorite songs. These singings were generally held during the evenings, especially on Saturdays and Sundays, and not only afforded a favorite pass time for the darkies; but also for white people. Most always, the singings were attended by a large audience of white people, men, women and children. Those gatherings grew with increasing popularity, until they became one of the most favorite classes of amusement.

Also, the darkies were very fond of sports, such as were common to the period, and many of them were very dexterous in the leading sports of the day. One of the most common of those was hurdle racing. Here, the contestants would leap over hurdles that were placed at regular intervals apart. At time, numerous participants would engage in these races, and the sport would extend over the entire day. There was a kind of jumping too, which was called hurtling. In the sport, the contestants made use of a hurtling pole, which was a small rigid-pole about 12 feet in length. The jumper would take a long running start, which would enable him to take on additional momentum; and with the assistance of the hurtling pole, would leap over a hurdle that was placed a considerable elevation above the ground. The chief object in this kind of jumping was leaping over a high hurdle. The contestant, who made the highest leap, was awarded the highest honors of the contest. A second, third and fourth honors were awarded too.

Another kind of contest was called "A free for all". Here a ring was drawn on the ground which ranged from about 15 ft. to 30 ft. in diameter depending on the number of contestants who engaged in the combat. Each participant was given a kind of bag that was stuffed with cotton and rags into a very compact mass. When so stuffed, the bags would weigh on an average of 10 pounds, and was used by the contestants in striking their antagonist. Each combatant picked whichever opponent he desired and attempted to subdue him by pounding him over the head with the bag, which he used as his weapon of defense. And which was used as an offending weapon. The contest was continued in this manner till every combatant was counted out, and a hero of the contest proclaimed. Some times two contestants were adjudged heroes, and it was necessary to run a contest between the two combatants before a final hero could be proclaimed. Then the two antagonist would stage a battle royal and would continue in the conflict till one was proclaimed victorious.

Sometimes these Free-For-All battles were carried on with a kind of improvised boxing gloves, and the contests were carried on in the same manner as previously described. Very often, as many as 30 darkies of the most husky type were engaged in these battles, and the contests were generally attended by large audiences. Being staged during the period of favorable weather, and mostly on Saturday afternoon; these physical exhibitions were the scenes of much controversial conflict, gambling, excessive inebriation and hilarity.

Banjo and guitar playing were practiced by the many darkies of the slavery period also. These were on the order of concerts; and many darkies although they had no scientific training, became rather accomplished musicians in this respect. Melodious music might be heard at these old fashion contests, as most darkies, who acquired knowledge in the playing of these instruments were familiar with nearly all the melodies and folks songs that were common to the period.

(The foregoing is copied verbatim from conversation with Tinie Force, and Elvira Lewis, LaCenter, Ky. These 2 negro women are very familiar with the slavery period, as they were both slaves, and many of the facts common to that time were witnessed by them.)

LAWRENCE CO. (Edna Lane Carter)

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

LESLIE CO. (Viola Bowling)

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

GARRARD CO. (Sue Higgins)

Myth: Notions about nature when the stars fell in 1833.

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

[Mrs. Jennie Slavin:]

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

WEBSTER CO. (J. Dunbar)

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

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

The following story was given by a colored woman, Esther Hudespeth, who was once sold as a slave. It was told to her by her slave mother in 1840.

"A long time ago there lived a rabbit and a coon. They lived so close together. One morning Mr. Coon came by after Mr. Rabbit, and wanted him to go over to see some girls with him. So Mr. Rabbit agreed and went with Mr. Coon. Mr. Coon and the girls had some fun making fun of Mr. Rabbit's short tail. Mr. Rabbit was very glad when the time came for him to go home, because he was tired of being talked about. Mr. Coon had to go get a drink of water, and Mr. Rabbit told the girls that Mr. Coon was his riding horse and he would ride him when he came back. By the time he got thru telling the girls, Mr. Coon called to Mr. Rabbit that he was ready to go. Mr. Coon had enjoyed himself so much, while Mr. Rabbit had not.

The next day Mr. Coon came by for Mr. Rabbit to go with him to see the girls. Mr. Rabbit played sick. I am too sick to walk over there, he said. Mr. Coon said, I will carry you on my back if you want to ride. No, said Mr. Rabbit, I cant ride on your back. I will fall off.

Mr. Rabbit said, If you will let me put this saddle and bridle on you, I will go. So Mr. Coon agreed to let Mr. Rabbit put the saddle and bridle on Mr. Coon. So they went along thru the woods. When they got in sight of the House, Mr. Coon told Mr. Rabbit to get off—that he did not want the girls to see him on his back. Mr. Rabbit pulled out a whip and began to whip Mr. Coon, hollowing so the girls would see him, and made Mr. Coon go up to the hitching rack. There Mr. Rabbit hitched Mr. Coon and went in the house and enjoyed himself with the girls, while Mr. Coon pawed the ground. Mr. Rabbit bade the girls goodbye, and never did Mr. Coon come after Mr. Rabbit to go to see the girls with him.

ANDERSON CO. (Mildred Roberts)

Many of the following stories were related by Mr. W.B. Morgan who at one time owned and operated a livery barn. He hired several negroes to look after the horses and hacks, and remembers many funny tales about them and others:

"Kie Coleman, one of my employees, was standing without the livery stable smoking a two-fer cigar that some one had given him. Another negro walked up to chat with him, and he reared back and said "Get away nigger, nothing but the rich can endure life."

"I was hauling grain for the distillery. One morning I came down to the barn, and Kie was too drunk to take his team out. I gave him a good going over about wasting his money that way instead of saving it for a decent funeral. This is one of the best ways to appeal to a darkey because if there is any thing they like it is a big funeral.

"He just kinda staggered up to me and said "Boss, I don't worry a bit about dat. White folks don't like to smell a live nigger and I'se knows good and well da hain't gwine to lebe no dead nigger laying on top of de groun'."

"I furnished the horses for the hearse, and one night I tole the boys to leave it in the stable because we were going to have another funeral the next day.

"Each night one of the boys had to sleep in the office, and this particular night it was Bill's turn. Bill was an old, one-legged negro and very superstitious. He said:

"Boss, this is my night to stay here, and you know, boss, I sho likes to work for you, but I jest tells you now there jest hain't room in this here house fer me and that black wagon at night." I moved the hearse."

KNOX CO. (Stewart Carey)

Some slaves were owned in Knox Co., most of them being in Barbourville where they served as house-servants. The negro men worked around the house and garden, while the women were cooks and maids. The slaves usually lived in small one-room houses at the rear of their masters home, and were generally well fed and clothed.

There was some trading of slaves among the Barbourville and Knox County owners, and few were sold at Public Auction. These public sales were held on Courthouse Square, and some few slaves were bought and sold by "Negro Traders" who made a business of the traffic in blacks. Occasionally a negro man would be sold away from his family and sent away, never to see his people again.

CLARK CO. (Mayme Nunnelley)

Most Kentucky superstitions are common to all classes of people because the negroes originally obtained most of their superstitions from the white and because the superstitions of most part of Kentucky are in almost all cases not recent invention but old survivals from a time when they were generally accepted by all germanic peoples and by all Indo-Europeans.

The only class of original contributions made by the negroes to our stock of superstitions is that of the hoodoo or voodoo signs which are brought from Africa by the ancestors of the present colored people of America. On the arrival of the negro in America, his child like mind was readily receptive to the white man's superstitions.

The Black slave and servants in Kentucky and elsewhere in the South have frequently been the agents through which the minds of white children have been sown with these supernatural beliefs, some of which have remained permanently with them. Nearly all classes of superstitions find acceptance among the negroes. The most widely prevalent are beliefs concerning haunted houses, weather signs, bad luck and good luck signs, charm curse and cures and hoodoo signs. Their beliefs that the date of the planting of vegetables should be determined by the phases of the moon is unshaken.

CASEY CO. (R.L. Nesbitt)

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

CHRISTIAN CO. (Mamie Hanbery)

HOO-DOOISM

HOPKINS CO. (M. Hanberry)

[TR: also spelled Hanbery.]

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

MARTIN CO. (Cullen Jude)

In the year 1864, during the conflict between the North and South, a new citizen was added to the town of Warfield. His name was Alfred Richardson, a colored man. Heretofore the people would not permit negroes to live in Warfield.

Richardson was in a skirmish at Warfield and was listed among the northern people as missing. His leg was injured and he was in a serious condition. The good people living at Warfield had their sympathies stirred up by his condition and took him in and gave him food and medical attention until he was able to work.

At first the people thought they had done a Samaritan Act, but as soon as Alf had a chance to prove himself, he was considered a blessing and not a curse. He became the paper hanger for the town. Then someone wanted to have his hair cut and Alf proved to be an excellent barber.

He rented a shop and went into the barber business and made a success. He owned considerable land, and other property when he died. He lived and died at Warfield, Ky., and was considered one of its most up to date citizens.