Chapter IX: Part 9

"Some Saddays we had to work after dinner, but most of the time Marster would let us have a good time. On Christmas day us had a big celebration an' didn't do no work at all.

"Didn't nobody have no time to learn us how to read an' write.

"I don't know nothin' 'bout Mr. Lincoln 'cep'n he freed all us slaves, an' when we heard dat us was free all de niggers marched to Prairieville an' had a celebration.

"Honey, I's had nine chilluns, twenty five gran' chilluns, twenty seven great gran' chilluns an' thirteen great great gran'chilluns, an' I is expectin' mo' to come along pretty soon. I guess maybee I'll have 100 descendents fo' I shuffle off."

Josephine

*Interview with Josephine*
--_Gertha Couric, Eufaula, Alabama_

_WHEN SHERMAN PASSED THROUGH_

Aunt Josephine claims to be the oldest Negro in Eufaula. She says she was born ninety-four years ago in North Georgia on a plantation above Atlanta. She lives now in Eufaula, Alabama with a great-granddaughter.

"I used to belong to Marse Rogers," she said. "After surrender, Marse Rogers moved to dis country, and bought a plantation 'twixt Marse Josiah Flourney's and General Toney's. He said his plantation j'ined theirs." She was a nurse-maid all of her life, even in Slave days, and never was a "field nigger." Asked if she saw any soldiers during the war she said she saw "thousands."

"I and my Mistis and her baby hid in de swamps three days while Sherman and his army was passin' through," she explained. "Marse Rogers was in Virginny and when he got back home, there wasn't nothin' left but a well. Everything had been burned up. His house was gone and so was de smoke house; everything." She added that the well was a "dry well" where melons and butter and milk and meats were placed, in Summer, to keep them cool.

"Those three days my little brother hid in this well, while the soldiers were passin'," she said.

"'Fore God, Missy," she exclaimed, "when we got dat little nigger out ob dat well, he had almost turned white!"

Aunt Josephine is still a "nurse maid." She rocks her great-great-great-grandchildren.

Lucindy Lawrence Jurdon

*Interview with Lucindy Lawrence Jurdon*
--_Preston Klein, Lee County, Alabama_

_IT AIN'T DE SAME_

Lucindy Lawrence Jurdon bustled feverishly about her tiny Lee County cabin when she learned her picture was "goin' to be tuk." She got out her old spinning wheel; sat down before it and beamed. Her daughter coming in from the field, exclaimed: "Ma, I done tol' you dis lady was comin' to see you; an' you wouldn't believe me."

After she had posed, she seated herself to tell about slavery days. Her oldest grandson was sick in the next room with pneumonia; the cabin was stuffy and bare.

Lucindy said:

"Honey, I was borned in Macon, Georgy, on de twenty-eighth day of some month or other; I can't 'member which. But de year was 1858.

"My pappy an' mammy, Emanuel and Patsy Lawrence, come from Jasper County, Georgy. I had a sister named Jennie an' a brother named Phillip, but I was de oldest.

"Ol' Marster had 'bout three or four hundred acres on his plantation. His name was Marster LeRoy Lawrence, and he shorely was good to all us niggers. His daddy was Mr. Billy Lawrence; an' de marster had four chilluns.

"Us lived in a two-room log house wid a lean-to next it. Us was well off in dem times, but us didn't have sense enough to know it. I 'members dat us always had plenty of good victuals.

"Honey, us had meat broiled on hot rocks, roasted 'taters, ash-cake and sech. On Sunday us had ash-cake cooked in collard leaves; an' beef was served us when de killin' time come. Marster always gived de niggers plenty to eat.

"I can sit here an' picture dat house of marster's; a big, six-room house wid wide plank weather-boarding. Beside de house was a big garden, and it had palings 'round it.

"My mammy was a fine weaver and did de work for both white an' colored. Dis is her spinning wheel, an' it can still be used. I use it sometimes now. Us made our own cloth an' our stockings, too.

"No'm, us never did learn nothing. If us tried to read or write dey would whack our forefingers off. Us lived forty miles from de town an' it would take more dan two days to git to town. De women folks had to fix lunches every time dey went.

"My grandmammy had sixteen chilluns. I 'members dat when us courted us went to walk an' hunted chestnuts. Us would string dem an' put 'em 'round our necks an' smile at our fellers.

"On Sattidy nights dey would have dances an' dance all night long. Somebody would clap hands, beat pans, blow quills or pick de banjer strings. When us had cornshuckin's, dey would pile de corn up, ring 'round it an' shuck, drink likker an' holler: 'Boss man, boss man, please gimme my time; Boss man, boss man, fer I'm most broke down.'

"I 'members dat one ol' sick man was freed 'fore freedom come. Dey let him go whar he wanted to, so he dug a hole in de ground an' used it fer a room. He put rafters inside to help hold it up an' it slanted down at de back."

Lucindy mused a moment, concluded: "Dem was good days, honey; mighty good. But us shorely is in a bad fix now an' needs help mighty bad. It jest ain't de same no more."

Lucy Kimball

*Interview with Lucy Kimball*
--_Francois Ludgere Diard, Mobile, Alabama_

_THE FULFILLED WISH OF MAMMY LUCY KIMBALL_

I made two visits to the home of Mammy Lucy Kimball. The first was during the month of April, 1937; the next was nearly a month later. On the first trip I had a very successful talk with the old Negro woman, but on the last, she wasn't at home, and so the information I sought had to wait. I was very disappointed that I couldn't see her on my second venture, but it was impossible.

Mammy Lucy had not grown very feeble when I last saw her, and her methodical mode of living can be attributed to her consciousness of the venerable age of eighty-five years which she had reached. She was born into slavery in 1851 at Swift's Landing near the town of Blakeley, in Baldwin County. She was a slave in the Charles Hall family of that county before and during the War between the States. In 1907, she came to work for the T.S. Fry and Santos Rubira families of Mobile.

Following the War between the States, Mammy Lucy Kimball worked in various families at the summer resorts of Baldwin County.

When a young girl, Mammy Lucy performed the duties of a children's nurse, and worked as a dining room servant. She had some education, and as she had worked in families of refinement and culture all her life, her manner was that of a well educated person. However, like the average educated Negro, she still displayed the characteristics of the Negro of the ante-bellum days. She said that she strictly adhered to old fashioned methods, such as: going to church twice a week, not believing in doctors, and always taking home-concocted remedies.

I asked her if she believed in carrying a rabbit's foot for luck, to which she responded:

"Honey, you don' think I'm like these other Negroes, who still believe in that old nonsense? I might tell the children that a rabbit foot brings good luck because it is an old custom for superstitions persons to carry one, but, honey, you'd have just as good luck if you carried brick-bats in your coat. My white people in Baldwin County never brought me up to believe in such things."

"Well, Mammy Lucy," I asked, "do you remember any strange or weird things that happened during the Civil War?"

"Yes," she answered slowly, "I remember during the Civil War some of the mischievous Sibley boys who were kin to the Hall family over in Baldwin County, tied a strange long black thread to the ankle of a black boy named Slow Poke.

"Some Negroes were going to town that night to fetch supplies and among them was Slow Poke. The boys jokingly asked him if he had his rabbit foot with him as he might need it to keep the rattling noises away at night. Slow Poke showed them his rabbit foot and, displaying his glistening teeth in a broad grin he said that there 'warn't goin' to be no ghosties atter him.' The boys deftly tied a string to Slow Poke's ankle while some of their friends held his attention. On this string were attached three cow bladders. Slow Poke hadn't gone far when he heard the bladders rattling at his heels. He immediately decided that there was a whole troop of ghosts after him, and so began to hit his fastest gait down the middle of the dark road. He ran till he reached Montgomery Hill some miles distant, where the string finally wore out. His people didn't find him till three days later. Then they took him home and gave him a sound whipping for running away."

Mammy Lucy talked of the Hall and Sibley families and of the wealth that they once had, and what happiness she found in being slave to such good people. She remembered all the summer resorts on the eastern shore of Mobile Bay when they were in their glory before the Civil War, and how the Mobile ferries landed bringing over all the fashionable Mobile families to their summer homes on the bay. She remembered hearing father Ryan, the poet-priest of the south, preaching at the dedication of the Catholic Church at Montrose and the storm in the '70's which almost demolished Alabama City (now Fairhope). She recalls the landing of the Confederate troops at Hollywood for wood when they left Mobile at the outbreak of the war on their way to Fort Pickens, Florida, to enter active service.

I found Mammy Lucy to be neat and prim as she must have been thirty years ago, when she first went to work for the Fry and Rubira families. She still walks with the agility of a young person, and her mind is fertile with fresh thoughts and with the deeds of the past. "I have found happiness," she said. "People have been good to me and I, in return, have tried to be kind to those around me. I have lived a plain life and have been rewarded with a ripe age that still finds me feeling young. I shall never grow old in my thoughts and actions, but always keep a place in my mind to welcome something new. I will have had a complete life if I can live only two weeks longer. There is something I'd like to see."

After a few more minutes I left her and returned home. There was something I wanted to ask Mammy Lucy; something that preyed on my mind for days. I wanted to ask her what the thing was that she wanted to see. She was so gentle and courteous; my interest seemed officious prying into her affairs. Someday I shall go to see her again, I decided, and bring up the subject casually. Then she'll never know of my unworthy curiosity.

Three weeks later I walked to the door of Mammy Lucy's cabin and on the porch stood a Negro girl watering a few pots of flowers.

"Is Mammy Lucy at home?" I asked.

The girl was silent for a moment, then she spoke in a high-pitched whining voice: "Mammy Lucy, she died."

"Oh, I'm sorry," I said. "When did she die?"

"Fo' days ago," was the reply.

I walked down the path of pebbles toward the bay. The question would never be answered, but I knew that Mammy Lucy died content.

Ellen King

*Personal conversation with Aunt Ellen King*
*Mauvilla, Alabama*
--_Mary A. Poole, Mobile, Alabama_

_SATAN DONE GOT DIS JUKING GENERATION_

Ellen King lives in a two room cabin nestling back in the woods near Mauvilla, Ala., about twelve miles above Mobile. A little Negro boy led me along a circuitous path to the ex-slave, showing the weight of her 86 years. After talking awhile she became interested and told that she was born at Enterprise, Miss. on the plantation of Mr. and Mrs. Harvey, but could not recall their given names, or the names of their children, of which there were three, two girls and one boy.

They lived in a big white house and the cabins in the slave quarters were built of planks, with streets between and little gardens in front of them. Some planted vegetables and others flowers.

The Harveys were good masters, they had plenty to eat, and good homespun clothes to wear and home-tanned leather shoes. The women gathered leaves, bark, and indigo to dye the cloth to make their dresses of different colors.

The plantation was large and had several slaves. Aunt Ellen, however, could not recall the number of acres or the number of slaves, but knew there was a crowd of them. The Harvey's raised wheat, cotton and corn, and lots of live stock.

Aunt Ellen sat quiet for a few moments and said:

"Lady, when I sits and thinks of all the good things us had to eat and all the fun we had 'course we had to work, but you knows lady, when a crowd all works together and sings and laughs, first thing you knows work's done."

Aunt Ellen recalled the Yankees coming through and telling all the slaves they were free, and that a lot of the slaves went with them, but Aunt Ellen laughed and said:

"My Pa and some of the others got scared and hid in a big cave and just stayed there until the soldiers left, and, lady, he still stayed on atter the war with the Harveys, and I was married there in the white folks church. They gave me a big wedding, lots to eat, plenty of music, singing and dancing. Jest like they used to say, we 'danced all night to broad daylight.'"

Aunt Ellen was asked how many times she was married and she replied:

"Twice, first one dead and don't know where t'other is, and had no children by either."

When asked about religion Aunt Ellen said:

"Lady, I prayed and prayed and religion came to me, and I jined the Big Zion Methodist Church, in Mobile, Ala., but moved here to Mauvilla where there was no Methodist Church, so I jined the Baptist Church."

Aunt Ellen says the people of today are going back not forward. "All they study is idleness and to do devilment these days. Young generation done gone, Satan got 'am, too much 'juking' these days, have no time to study 'bout the Lord and their dying day. All they do, is juke, juke, juke! When they closed the schools up here in Mauvilla, they had children all juking.

The writer was somewhat at a loss to know just what Aunt Ellen meant by "juking," but thought best to let her talk on and not make a direct inquiry, and after a little Aunt Ellen continued:

"No, lady, we used to call figgers for our dancing, had a big fiddle and two small fiddles, and a set in one room and one in t'other. None of this twisting and turning. I just can't stand all that juking, just won't look at it."

By "juking" Aunt Ellen meant rough dancing of the generation of today.

Aunt Ellen firmly believes the old-time religion was best for all, and tried to sing in a wavering voice the following:

"Down by the river side,
Jesus will talk and walk,
Ain't going to study the world no more,
Ain't going to study the world no more,
For down by the river side,
Jesus will talk and walk."

Mandy Leslie

*Interview with Mandy Leslie*
--_Daphne L.E. Curtis, Fairhope, Alabama_

_THE ORPHAN SLAVE-GIRL_

In the suburbs of Fairhope, in a rough but neatly-kept cottage of two rooms, lives Mandy Leslie, a hard-working Negro woman whose energy belies the seventy-seven years to which she credibly lays claim. Twice widowed and her children scattered to the winds, Mandy is a pillar of strength and comfort to several white households, where she makes weekly calls to care for the laundry work, "wash and iron," as she calls it. The washing is done in the back yards, where a hot fire under an iron pot boils the garments to a state that permits Mandy's rubbing over a fluted wash-board to make them spotless. Strung on lines in the sun, the clothes are ready for ironing next day.

Using old-fashioned sadirons, heated at an open fire, Mandy turns out a "done-up" product that any modern laundry might envy. During the ironing process, which takes place in the hall or a spare room, the mistress of the house is entertained with a steady stream of biography, comment, and information from the lonely old woman who relishes this opportunity to talk to somebody, especially if there happens to be a visitor who is not familiar with her story. A typical episode runs like this:

"Yassum, I 'members de war, but I don't lak no wars. Dey give folks trouble and dey's full of evil doings. When de Yankees come t'rough here, dey took my mammy off in a wagon, and lef' me right side de road, and when she try to git out de wagon to fetch me, dey hit her on de head and she fell back in de wagon and didn't holler no more. Dey jes' driv' off up de big road wid Mammy lying down in de wagon--she mount a been dead, 'cause I ain't never seed her no mo'.

"Unker John Leslie and Aunt Josie and all dey chillun come along in a wagon, gwine up North, dey said, and dey said dey found me standing dar side de road crying for my mammy. Aunt Josie, she say: 'Pore little lamb, you gwine wid us. Us ain't got much, but us can't let you die.' And Unker John, he say: 'Poor chile, us mustn't leave her disaway.' He lift me up in de wagon and drive twell de mule gin plum' out, and den us stop and took up on a place not fur from Mon'gomery, on Mr. Willis Biles' place. Us live dar twell I was grown woman, and Mr. Biles sho' was a good man to live wid and he treat us right every year.

"Den I married Taylor and us kep' on living wid Mr. Biles and all t'ree of us's chillun was borned dere. Den Taylor died wid de fever, and he had insho'ance whet us pay a dollar a mont' for de longest and he say it take care me and de chillun when he gone. Bless God, dat money didn't take care nobody 'cept de doctor and de burying-man. Dey bofe got dey part and lef' me jes' two dollar and seventy cents, dat's all. Mr. Biles say dey ought to be whupped for chargin' me lak dey did. Den he went to see 'em, and cussed 'em out, and dey sont back twenty dollar. I ain't waste no more money on insho'ance, no ma'am!

"I had a hard time keeping my chillun and working de crop too; but Mr. Biles, he 'low me a mule, jes' lak he do Taylor 'fore he died, and us made four bags of cotton de fust year and five bags de nex' year. I pick every lock of it myself--jes' me and dem little chilluns.

"Den Rufus he come along and he thought us had all de insho'ance money, and he court me so hard and so reg'lar dat I act a fool and married him, and he turn out to be de no-countest nigger dat ever lived. 'Stead of him supporting me, us had to support him for nigh 'bout ten year, me and de chillun. He had misery in he back, and couldn't do no hard work lak plowing and hoeing. It hurt he back to pick cotton and pull fodder, and he jes' set 'roun' and make a few baskets and eat lak a hoss.

"Mr. Willis Biles he died, and he boy, Mr. Joe, he took de place and run it for he ma. Mr. Joe told Rufus 'twan't nothing de matter wid him but damn lazy, and if he don't git out and he'p me work, he gonna set de Ku Klux on him. Den us got scared and moved nigh 'bout to Uniontown, and us live wid Mr. Bob Simmons for seben years hand-running, and he treat us right every fall 'bout de settlement. Mr. Bob he say 'tain't nothing de matter wid Rufus jes' lak Mr. Joe say, and Rufus say he gwine move to town whar he kin git work to suit him.

"Us move to town, and Rufus he gone all day looking for a job and don't find nothing to suit him. I has to take in washing from de white folks to feed us and dey charge two dollars rent for de little shack us live in. 'Twan't right to do dat; 'cause I ain't never paid no house-rent in all my bo'n days, twell den. And de fust t'ing I know, dat trifling Rufus he done sell de mule and wagon and got drunk and lost de res' of de money. Us was sho' in a bad fix. Why didn't I quit Rufus? Yassum, I 'spects I ought to done dat; but he' so humble when he sober up and pray so strong. He say de Lord done call him outen he meanness and he gwine preach Jesus. He make lak he need dem preacher clothes, and us skimped along and saved 'nough to buy Rufus de suit of clothes wid a long-tail coat. He got a high-up hat and a Bible, and he sho did look gran'. Us was proud to see him all fix up and going out to labor in de vineyard of de Lord.

"Us give Rufus de las' t'ree dollars us could scrape up and he got on de train and went to Mon'gomery, but us ain't seen hair nor hide of dat nigger sence. In 'bout a year us got a letter from him in Juliet, wayup in Illinois, wharever dat is, and he say he in de pen'tenshry for ten year, 'cause dey 'scuse him stealing a woman's jew'lry, and would I get Mr. Biles and Mr. Simmons to do what dey can to get him out. He repent and been washed in de blood of de Lamb sence he been in jail. And he say if anybody write me dat he runned off from Mon'gomery wid 'nother woman and dat he got a wife in Chicago, it's a lie.

"Dat fix me wid dat triflin' nigger, and Mr. Sam Broady, what's a lawyer, he got me a 'vorcement and gin me back my fust name, Leslie. Now I's t'rough wid marrying. My chillun done all gone and got married, and I come back here whar I come from. 'Twix' here and Brantley, is de place.

"How old I is? I was five year old, come de Surrender--how old dat make me? Sebenty-seben? Dat's right and I be sebenty-eight dis time nex' year. How I know I be living dis time nex' year? 'Cose, I will be living! I always notice dat when I lives t'rough March, I lives de res' of de year, and ain't March jes' now gone, huh?

"How de way wais' ironed suit you, Missy?"

Dellie Lewis

*Interview with Dellie Lewis*
--_Mary A. Poole, Mobile, Alabama_

_DELLIE LEWIS KNOWS CURES AND 'CUNJER'_

"To begin at de beginnin', white folks," said Dellie Lewis, "I was bawn on de plantation of Winston Hunter at Sunflower in Washington County, Alabama. It's on de Southern Railroad. De fus' thing dat I remembers was when de Gran' Trunk Railroad cut dere right of way through near Sunflower. Dey had a chain gang of prisoners dat warn't slaves aworkin' on de road, an' me an' anudder little nigger gal was sont wid big cans of buttermilk to sell 'em. One day a handsome white gent'man rode to our house an' axe me fo' a drink of cool water. He was de fo'man on de road. Jus' as soon as I handed it to him he done fell offen his hoss on de groun'. I run to de Mistis an' she got some of de niggers 'roun' de place to ca'ay de gent'man to de big house, an' do you know it, white folks, dat man, he neber open his eyes again! He keppa callin' de Mistis his mammy, but he neber open his eyes to see dat she warn't his mammy. He died a little later wid a conjested chill.

"Den I remembers one of de Alabama River floods, dat swep' ober de lan' an' washed away lots of de food. De gover'ment sont some supplies of meat, meal an' 'lasses. De barrels was marked U.S. an' one nigger, bein' tired of waitin' an' bein' powerful hongry tol' us dat de U.S. on de barrel meant Us, so us commence' to eat. When de oberseer come to gib us de meat an' 'lasses, us be done et it all up.

"Us slaves useta git up at dawn; de oberseer blowed a cow hawn to call us to work. De Hunter slaves was 'lowed to go avisitin' udder slaves atter work hours an' on Sundays, an' iffen we was to meet a pattyroller, an' he axe us whar we f'um an' who we b'long to all us had to say was we's Hunter niggers; an' dat pattyroller didn't do nothin', caze de Hunter niggers warn't neber whupped by no pattyroller. Some niggers when dey was kotched eben dough dey warn't Hunter niggers, dey'd say it jus' de same, caze dem pattyrollers was always 'fraid to fool 'long wid a Hunter nigger. Massa Hunter, he was somp'n'.

"Durin' de Christmas celebration, us all had gif's. Us had quilting bee's wid de white folks, an' iffen a white gent'man th'owed a quilt ober a white lady he was 'titled to a kiss an' a hug f'um her. Atter de celebratin' we all had a big supper.

"An' speakin' of cures, white folks, us niggers had 'em. My grandmammy was a midwife an' she useta gib women cloves an' whiskey to ease de pain. She also gib 'em dried watermelon seeds to git rid of de grabel in de kidneys. For night sweats Grandmammy would put an axe under de bed of de sick pusson wid de blade asittin' straight up. An' iffen yo' is sick an' wants to keep de visitors away, jus' putt a fresh laid aig in front of de do' an' dey won't come in. If you is anxious fo' yo' sweetheart to come back f'um a trip put a pin in de groun' wid de point up an' den put a aig on de point. When all de insides runs outen de aig yo' sweetheart will return.

"Yassuh, white folks, us useta hab games. Us useta play, 'Puss in de cawner,' 'Next do' neighbor' an' 'Fox an' geese.' I kin gib you some of de songs we useta sing:

Old sweet beans and barley grows,
Old sweet beans an' barley grows,
You nor I nor nobody knows,
Where old sweet beans an' barley grows.

Go choose yo' east,
Go choose yo' wes',
Go choose de one dat you love best,
If she's not here to take her part,
Choose de nex' one to yo' heart.

"I is always been a 'piscopalian in belief, white folks. I ma'ied Bill Lewis when I was fifteen year old in Montgomery an' us had three chilluns. I is strong in my faith.

In mercy, not in wrath,
Rebuke me, gracious Lawd
Les' when Dy whole displeasure rise,
I sink beneath Dy rod.

"Yassuh, I remembers de war. I seed de Yankees a-marchin' through our place an' down de road dat led to Portland in Dallas County. Dey was mighty fine looking wid all dere brass buttons and nice lookin' uniforms. Dey didn't gib us much trouble. Dey had a Cap'n dat was good an' kin'. I heered him say dat dere warn't agoin' to be no stealin' an' atrampin' through folks' houses. Dey slep' outen de yard for one night; den dey went on in to Portland.

"Mr. Munger was our oberseer, but he had money of his own. He was better dan mos' oberseers, an' dere warn't no po' white trash, dem onery buckers libed further back in de woods.

"When us was sick Dr Lewis Williams, who was de doctor of de massa, 'tended to us slaves. I remembers sittin' in de doctor's lap while he tried to soothe my ailments.

"Us house servants was taught to read by de white folks, but my gran'-mammy, Alvain Hunter, dat didn't have no learnin' but dat knowed de Bible back'ards an' farwards, made us study. When me an' my brother was learnin' outen de Blue Back Speller she say:

"'How's dat? Go ober it.'

"Den we would laugh an' answer, 'How you know? You can't read.'

"'Jus' don't soun' raght. De Lawd tell me when its raght. You-all can't fool me so don't try.'

"When de marriages was performed, de massa read de ceremony an' de couples would step off over a broomstick for luck. Den we all had a big supper, an' dere was music an' dancin' by de plenty."

Lightnin'

*Interview with Lightnin'*
--_John Proctor Mills_

Ignorant of the date of his birth, which occurred at Cahaba, the old State capital, Lightnin' was an overgrown, gangling youth of fourteen or thereabouts when the Civil War began. Born into slavery, he was the property of one Joel Matthews, cotton planter, whose fields lay near the then new capital city.

Lightnin' is happiest when spinning some yarn of the old days in Alabama for an interested audience, and when one such inquired as to how he came to be called "Lightnin'," the old man broke into a toothless grin and launched at once into another of the stories dear to his heart.

"Dat's Massa Joel's doin's, boss. I jist natcherly wa'nt neber any too peart an fas' on my foots, an de fus' thing Massa Joel eber sot me to fetch him was a cool drink o' water. De water done got wa'm 'fo' I brung it to him, an stid'er scoldin, he jist bus' out laffin' an' say: "Boy, you is so slow I gwineter call you after the fas'est thing on earth. Frum now on yo' name is Lightnin'." An I been Lightnin' eber since. Co'se I knowed Massa Joel was throwin' off on me, lil' as I was, but it looks lak I wa'nt bawn in no big hurry an I jist been movin' long slow-like eber since.

"Massa Joel musta been bawn on a sunshiny day 'cause he sho' was bright an' good natured. Eber' nigger on de place love him lak he was sont from Heaben. Mos' eber' day he come to de quarters wid de fambly doctor to look atter de niggers, fer he say a well-fed, healthy nigger, next to a mule, is de bes' propersition a man kin 'ves' his money in." An' us slaves fared as good as anybody.

"Naw suh! Massa Joel ain't neber hit me a lick in his life. He say a well nigger whut doan' wuhk, sho' ain't got no eats an care comin' his way, an ought'er be sont down de Ribber.

"Is I been mah'id? Yas suh. I done had fo' wives, an raise 'leben chillun. But 'taint lak in de ole days. Chillun all gone, an de ole nigger got no white folks, makes it mighty hahd to git along. 'Bout all de ole man kin do is fish an I does dat an gits a li'l somp'in to eat. 'Fo young Massa Tom passed on--he was Massa Joel's boy--I ain't neber wanted fer nothin'. I was Massa Tom's body guard. Us hunted an fished together, played wid de white chillun an sometimes I rid behin' him on de hoss, or on de fore seat wid de ca'iage driver when de fambly went to chu'ch.

"But dat's all in de pas', an de good Lawd say no man kin bring back de pas'. So I reckon, ef you all 'll 'scuse me, I better go fish my trotline an git somp'in to make the de skillit smell."

Billy Abraham Longslaughter

*Interview with Billy Abraham Longslaughter*
--_F.L. Diard, [HW: Mobile?]_

_HE CANED A CHAIR FOR PRESIDENT BUCHANNAN_

On a bright April afternoon, while strolling along the Louisville and Nashville banana wharf and watching the crisp breezes from the gulf make small waves lick at the pilings, I met an old Negro man who was fishing for croakers off the pier. He had, sitting beside him, a basket containing wicker canes for making and repairing chairs. In the course of our conversation, I asked him his age.

"I'se eighty year old, white folks," he replied.

"Well," I said, "you must have been a slave back in the days before the war."

"Yassuh, boss. I were eight year old when Gen'l Grant freed de niggers." He spoke the words in a clear, strong voice and with a slight rolling motion of his gray bristly head.

"But General Grant didn't free the slaves, Uncle," I protested.

"Oh, yassuh he did too, white folks," he said respectfully; fo' I was right dere when de gen'l come into Richmond and sot us free."

"What about Abraham Lincoln?" I asked.

"Well, I guess he done a part of it, but he didn't do no fightin', kaze he hadda 'tend to de business in de White House. He lef' de freein' part to Gen'l Grant. I don' guess Mr. Abe lived long enough ter help us niggers much. He went to de Ford's Circus and got hisse'f shot."

"What's your name?" I asked.

"Billy Abraham Longslaughter. De niggers all calls me Billy, but ole Massa Longslaughter afore he died called me William."

"Where were you born, Uncle Billy?"

"On ole Massa Longslaughter's plantation near Richmond Virginny."

"Can you read and write?"

"Dey neber teach me no readin' and writin' kaze I had to work in de fields." His rusty hand rubbed across his woolly head, as my questions continued with the regularity of a metronome; nevertheless, Uncle Billy seemed always glad to answer them. I couldn't help but notice with what ease he moved about. He had the agility of a man twenty years his Junior, though his face, being caverned with wrinkles, gave him the appearance of great age.

"Where is your home now, Uncle Billy?" I continued.

"Most any place I goes, white folks. Ma wife, she died 'bout forty year ago in Virginny, and I been a trabelin' eber since."

"What do you do for a living besides fish?" I asked.

"Oh," he said, "I canes a few chairs," pointing to his basket of chair-canes beside him on the stringer of the wharf. "You see, white folks, when all dis repression came on an' dere war'n't no work fo' de people tuh do, jes lak all de young scallawags I hops me a train and goes on a trip."

"Where do you go next, Uncle Billy?"

"Well, I guess I mought run ober to New Orleens if I can catch me a freight train a goin' dat away."

"About your fixing chairs," I said. "Have you ever repaired any for well known people?"

"Lor', white folks, I caned a chair oncet fo' President Buchanan and he used it ter sit on in de White House. I'se made many a chair fo' famous people as I trabeled about. I guess I jus' keep on a goin' as long as I'se able, and when I goes on dat last trip across de quiet riber, I'se goin' ter make one for ole Gabriel, so's he can res' hisself in between times he blows on dat hawn."

Louis

*Interview with "Uncle" Louis*
--_David Holt, Mobile_

_PSYCHOLOGY OF A RUNAWAY SLAVE_

Of course you know that we always called the older colored men "Uncle" and the older colored women "Aunt." It was proper manners.

Old "Uncle" Louis was the oldest slave on the plantation, "Uncle" Toby having died. Louis was a "Guinea nigger." His ancestors had been brought from the Guinea coast of Africa. He had the characteristic marks of his tribe, being short, strong and very black, with heavy neck, thick lips, flat nose and eyes like those of a hog. He had great knowledge of wild plants, claimed to understand the language of birds and beasts. He prided himself on his powers as a hunter and also claimed intimate friendship with ghosts and spooks. Being what was known as a "yard servant," he had picked up much of the talk of his white masters and spoke his own version of their language.

Old Louis was what was called a "runaway nigger." He would run away in the latter part of the summer once in every two or three years and come back in time to help dig sweet potatoes. I was out in the sweet potato patch one morning when he returned. The doctor was there, also. When Louis walked up he simply said, "Hello, Louis; are you well?"

"Yes sir, Marster."

"Well, take that basket and go to picking up potatoes." Not a word was said about his running away. After the hands had knocked off work and Louis was sitting in front of his cabin, I went to him for an interview.

"Uncle Louis, what makes you run away? You don't get whipped or abused in any way."

The old slave scratched his grizzled head, puffed at his clay pipe and pondered the subject for some time before he replied:

"Marse Davie, I does cause de woods seems to call me. When de fall insec's is singin' in de grass an' the 'simmons is gettin' soft an' de leaves is beginnin' to turn, I jes natcherly has ter go. De wild sloes, de red haws an' de crab apples is ripe. De walnuts an de hickory nuts an de beach mast drappin' an de blue smoke comes over de woods, an de woods birds an de yard birds goes souf wid de cranes an ducks an wil' geese an de blackbirds an de crows goes in droves--it seem lack all dat is jes callin' me."

"Where do you go?" I asked.

"Lorsy, Marse Davie, I never goes off de plantation. I always go to de woods back o' de past'er. Ole Master knows whar I is an so does Henry. Don't you know dat holler dat come down on de lef' han' side of de branch--de fus holler you comes to, not more dan two hundred yards in de woods?" I knew it well.

"Don't you 'member a big green oak tree growin' on de right han' side of de holler bout a hunder yard up de path?"

"Well, sir, dat tree is my home. I done toted some poles an some sedge gress up dar an made me a bed--but you can't see it from de groun'. When I gets up dar I can see all 'roun'. I seen you an Marse Joe de las' time you go fishin'. I lays dar all day and listen to de birds and critters talkin'. A chicadee tole me you was comin' long befo' I seen you. Den a jay bird caught a sight of you an he tole me. Can't nobody come along widout de birds tellin' me. Dey pays no min' to a horse or a dog but when dey spies a man dey speaks. I done tame' a squi'l so he comes see me ever'day.

"De birds and critters sho is good comp'ny. I done made frens wid up all but de owl and de hawk. Dey is jes natchally bad an de other critters hates 'em. A ole red-breast' hawk come an lit in a daid pine tree. I seen him so plain til I knowed what he was thinkin' about. He was jes mad clean down in his craw and was cussin' ever'thin'. A little pewee bird seen him an begin to fuss. A crow fly over and hear de pewee, den fly down close an take a good look at mister hawk den he fly up and start callin' de other crows. In a little while a whole drove of crows is flyin' 'roun dat pine tree. Den de jay birds come an dey is callin' for a fight, but de ole hawk never move. Den de mocking birds come an dey sair right in and starts pecking at de hawk until he dove into de woods and gets away, an all de birds begin to talkin' 'bout bugs an things."

The old man was wound up for an interminable talk on his favorite theme, the talk of critters, and to change the subject I asked: "Uncle Louis, ain't you afraid of ghosts?"

"Lor', chile, I ain't feared of no ghos' or spook, as I's seed lots of both. All a ghos' do is jes show hise'f. You never hear of one doin' nothin' to nobody. Dey is sociable an wants to be near livin' people. When folks gets scared it hurts de ha'nt's feelin's an dey goes somewhere else. Dey has all de feelin's dey had when dey was livin'. You wouldn't stay by wid folks dat's fear'd of you an want to run away from where you is.

"Las' night, when I was up in my nes', an my fire had died out, all 'sept one little chunk, an de moon was shinin' like day, I lay down, I did, an I take a li'l nap o' sleep. Den I wakes up sudden an looks 'roun ag'in. Well, sir, de norf side of de hill was covered wid ghoses an spooks; dey was layin' down, standin' up and leanin' agin trees, but mos'ly dey was jes sittin' on de groun', all lookin' at me hard as dey could, widout battin' an eye.

"De neares' one to me was a little white ooman. She war sittin' flat on de groun', holdin' a baby in her lap. She look mighty pitiful an I say 'please Missis, can I ho'p you an yo' baby? I'd be 'bleeged if you tell me.' Her lips move but I couldn't hear no sound. Den I lay me down an drap off to sleep agin. When I wakes up de ghosses is all dere an de little white ooman look lak she want to say somethin', but can't, an I say, 'I ain' nothin' but a poor runaway nigger, but my Marster is a mighty kin' man, he'll sholy he'p you; but she didn't say nothin' an I goes back to sleep. De next time I wakes up de sun was risin' an I jes lays dere an watches de ghosses an spooks get thin, an fade away like a fog."

The old Negro was sitting in the twilight, talking in a low, impressive monotone, in a language we both understood but which I find difficulty in transcribing after all these years that intervene. A screech owl was "miseryflying" in the family grave yard back of the quarters, a fitting abligato to the narrative. Though creepy sensations crawled up my spine, I still had my doubts.

"Uncle Louis, do you really believe you saw all that, and didn't dream it while you were curled up in your nest?" I asked.

The old man seemed aggrieved at my doubts as he replied:

"It ain't no beleevin' about it. I knows what I knows an I sees what I sees. De ghos' is what lives when de body is done wore out, but it don't die."

"It's all imagination," I said, in defense of reason and nature, as I understood these things.

"I wants to ax you what does de imaginin'. It's your ghos' that does the imagin' so you can see other ghosses an spooks."

In recognition of Louis' knowledge and powers of reasoning my brother William wrote a diploma in Latin and presented it to him. After that he was called "Doctor" Louis.

I recall that it was about that time that I read a book on psychology but later discovered that there were those on the plantation who had a better working knowledge of the subject than was taught in the book.

Bibliography: Old Plantation Days, an unpublished work by the Venerable David Elred Holt, late Archdeacon of the Sacramento Diocese (Protestant Episcopal) of California, and a native of Buffalo Plantation, near Natchez, Mississippi.

Tom McAlpin

*Interview with Tom McAlpin*
--_John Morgan Smith_

_A WHUPPIN' WID DE TRIMMIN'S_

"Mornin' Boss," said uncle Tom McAlpin, "how is you dis mornin'?" The old former slave spoke cordially with a definite twinkle in his muddy eyes though his age had passed the four score and ten mark. His mind was alert; his memory vivid, and his faculties of speech quite unusual. Tom McAlpin was indeed a remarkable man. There was really a sincere note of welcome in his voice as he came forward, placed a large piece of cast-iron pipe against the steps of his house, 1928 Ave. D. So., Birmingham, and looked up at me showing a mouth of straggly teeth in a warm smile.

"Yassuh," he continued in his high-pitched voice after our salutations, "I'll be glad to serve you as bes' I kin wid my knowledge of de pas' years. Jus' you set down in dat chair," he pointed to what was left of an ante-bellum wicker seat; "I'll set on dese steps an' us'll go over de whole thing from de beginnin's.

"Fus' thing I guess you wants to know is whar an' when I was born. Yassuh, an' who I b'long to. Well, Boss, I was born in Martersville, Alabamy. Dat's five miles southwest of Talladega. I come into dis ole worl' on a sunny day in June, eighteen fawty fo'. I belonged to Dr. Augustus McAlpin, an' from dat day to dis, I is seed many things come an' go, an' I is aimin' to see a lot mo' befo' I cross to de udder side.

"De docta jus' had a small plantation, 'bout 100 acres, I s'pose, an' he didn't have but 12 slaves, 'caze dere warn't no need fo no mo'. He was busy in town adoctorin' folks. He didn't have no time to do any real farmin'.

"My job aroun' de place was to nuss de chilluns, white an' nigger. We all played 'roun' together. Sometimes we play coon an' rabbit, fox an' houn' and snatch, but what was de mostes' fun was a-ridin' ole Sut. Sut was a donkey an' us useta hitch him to a wagon, an' six of de chilluns would ride in de wagon an' I'd ride on his back. Sometimes us'd ride all de way into Talladega wid Sut.

"Nawsuh, I ain't neber got no whuppin' but one, an' it was a sho' 'nough complete one, boss, wid all de trimmin's. It all happened when de Massa told me he better not cotch dem hogs in de corn, an' iffen he did, I was agoin' to git a whuppin'. Well, boss, dere was one ole hog dat I jus' couldn't keep outten dere so I tuk a needle an' sewed up his eyes. 'Course I was jus' a little black 'un an' didn't know whut I was adoin', but I sho' sewed up dat hog's eyelids so's he couldn't see nothin'. Dat kep' him outten de corn all raght, but when de Massa found it out he gave me a lickin' dat I ain't forgot yit. Boss, dat was de onlies' lesson I ever needed in my life. It done de wuk.

"Yassuh, dere was pattyrollers 'roun' our place, but dey never cotched me, 'caze I was too swif' for 'em. Boss, I could take holt of a hosses tail an' run 'roun' de pasture an' keep up wid him. I was sho' fas' on my feets.

"Nawsuh, us wan't never given no money for nothin', but I learnt how to make baskets an' I would take 'em in to Talladega on Sat'day evenings an' sell 'em to de white folks for fifteen cents. Den when I needed somp'n lak 'bacca or a little piece of chocolate, I could go to de sto' an' buy it. Lots of slaves on yuther plantations warn't 'lowed to make any money dough.

"Nawsuh, I ain't never had no schoolin', 'ceptin' what I could git outen de little white folks' books myself. Us niggers useta tote dere books to school for 'em an' on de way I would look in de book an' git a little learnin'.

"When us niggers on de McAlpin place et, us et raght at de same table dat de white folks et at. Atter dey finished dere meal, us slaves would sit down raght atter dem an' eat de same kinda food. Yassuh.

"Sho' I 'members de war. I 'members when de war commence', Jeff Davis called for volunteers; den a little later when de south needed mo' mens to fight, Jeff Davis' officers would go th'ough de streets, an' grab up de white mens an' put ropes 'roun' dere wrists lak dey was takin' 'em off to jail. An' all de while dey was jus' takin' 'em off to de war. Dey made all de white mens go. It was called de 'scription. Some niggers went too. Dem niggers fought raght side of dere masters. Some went as body guards an' some went as soldiers.

"Yassuh, Boss, I recalls de time dat de 'federate soldiers, bless dere souls, hid dere few hosses in de basement of de old Masonic Institute in Talladega an' hid dere amunition in de hollow stone pillars. Gen'l Wilson an' his raiders come th'ough dar, but dey never did fin' dem 'federate supplies. Dem Yankees jus' lak to scare eve'ybody roun' de place to death. Dey shot up de town an' dem blue coats tuk eve'ything we had: cotton, sugar, flour, hams, preserves, clothes, corn; eve'ything, Boss, eve'ything. Dey even burned up some houses.

"But Boss, dere ain't never been nobody afightin' lak our 'federates done, but dey ain't never had a chance. Dere was jes' too many of dem blue coats for us to lick. I seen our 'federates go off laughin' an' gay; full of life an' health. Dey was big an' strong, asingin' Dixie an' dey jus knowed dey was agoin' to win. An' boss, I seen 'em come back skin an' bone, dere eyes all sad an' hollow, an dere clothes all ragged. Boss, dey was all lookin' sick. De sperrit dey lef' wid jus' been done whupped outten dem, but it tuk dem Yankees a long time to do it. Our 'federates was de bes' fightin' men dat ever were. Dere warn't nobody lak our 'federates.

"I was in Richmond dat cold day dat Gen'l Lee handed his sword over to de yuther side, an' I seen Jeff Davis when he made a speech 'bout startin' over. I seen de niggers leavin' dere homes an' awandering' off into de worl' to God knows whar, asayin' good-bye to dere white folks, an' atryin' to make dere way de bes' dey kin. But, white boss, it jes' seem lak you let a nigger go widout a boss an' he jes' no good. Dere ain't much he kin do, 'caze dere ain't nobody to tell him. Yassuh, I was sont to Richmond to bring home some of our wounded 'federates. Dey sont me 'caze dey knowed I was agoin' to do my bes', an' caze dey knowed I warn't afeered of nothin'. Dat's de way I've always tried to be, white boss, lak my white people what raised me. God bless 'em."

Anne Maddox

*Interview with Anne Maddox*
--_Preston Klein, Opelika_

_I SHOUTED THREE DAYS_

Bible records place Anne Maddox's age at 113. She lives in a tiny cabin with her youngest child, Zora, about eight miles from Opelika. She is very feeble now and had to be wheeled out on the front porch to have her picture made.

Anne lives exclusively in the past. To her, the present world is "full of de devil an' gettin' worser every day." She likes to talk about the old days, but her voice is feeble and barely above a whisper.

"I'se heerd a heap o' talk 'bout Mr. Abraham Lincoln," she said, "an' I had a picture of him onc't; but I don't know nothin' 'bout him."

Anne takes her religion seriously and is devoutly confident that she will "inherit de promise."

"I jined de church in Gold Hill, Alabama," she recalled, "an' honey, I felt so good I don't know jest how I did feel. I shouted three days an' wouldn't eat a bite. I couldn't even drink water."

The old former slave was born in Virginia in 1824 and belonged to John Umford. She was later sold to Bill Maddox, of Alabama.

"When I come from Virginny," she said, "us travelled in wagons and slept in tents. Eve'y mornin' us was made to clean ourselves an' dress up; den us was put on de block an' bid on. White peoples was dere from everywhere; de face of de earth was covered by dem. I was thirteen den, an' I kin remember four wars.