Chapter V: Part 5

Rebecca had learned of the war long before it ended and knew its import. She had confided this information to other slaves who could read and write. She read the small newspaper that her master received at irregular intervals. The two sons of William Lowe had gone to fight with the Confederate soldiers (One never returned) and everywhere was felt the tension caused by wild speculation as to the outcome of the war.

Certain commodities were very scarce Rebecca remembers drinking coffee made of okra seed, that had been dried and parched. There was no silk, except that secured by "running the blockade," and this was very expensive. The smokehouse floors were carefully scraped for any morsel of salt that might be gotten. Salt had to be evaporated from sea water and this was a slow process.

There were no disorders in that section as far as Rebecca remembers, but she thinks that the slaves were kept on the Lowe plantation a long time after they had been freed. It was only when rumors came that Union soldiers were patrolling the countryside for such offenders, that they were hastily told of their freedom. Their former master predicted that they would fare much worse as freemen, and so many of them were afraid to venture into the world for themselves, remaining in virtual slavery for many years afterward.

Rebecca and her husband were among those who left the plantation. They share-cropped on various plantations until they came to Florida, which is more than fifty years ago. Rebecca's husband died several years ago and she now lives with two daughters, who are very proud of her.

REFERENCE

Personal interview with Rebecca Hooks, 1604 North Marion Street, Lake City, Florida.

FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Samuel Johnson September 11, 1937

REV. SQUIRES JACKSON

Lying comfortably in a bed encased with white sheets, Rev. Squires Jackson, former slave and minister of the gospel living at 706 Third Street cheerfully related the story of his life.

Born in a weather-beaten shanty in Madison, Fla. September 14, 1841 of a large family, he moved to Jacksonville at the age of three with the "Master" and his mother.

Very devoted to his mother, he would follow her into the cotton field as she picked or hoed cotton, urged by the thrashing of the overseer's lash. His master, a prominent political figure of that time was very kind to his slaves, but would not permit them to read and write. Relating an incident after having learned to read and write, one day as he was reading a newspaper, the master walked upon him unexpectingly and demanded to know what he was doing with a newspaper. He immediately turned the paper upside down and declared "Confederates done won the war." The master laughed and walked away without punishing him. It la interesting to know that slaves on this plantation were not allowed to sing when they were at work, but with all the vigilance of the overseers, nothing could stop those silent songs of labor and prayers for freedom.

On Sundays the boys on the plantation would play home ball and shoot marbles until church time. After church a hearty meal consisting of rice and salt picked pork was the usual Sunday fare cooked in large iron pots hung over indoor hearths. Sometimes coffee, made out of parched corn meal, was added as an extra treat.

He remembers the start of the Civil war with the laying of the Atlantic Cable by the "Great Eastern" being nineteen years of age at the time. Hearing threats of the War which was about to begin, he ran away with his brother to Lake City, many times hiding in trees and groves from the posse that was looking for him. At night he would cover up his face and body with spanish moss to sleep. One night he hid in a tree near a creek, over-slept himself, in the morning a group of white women fishing near the creek saw him and ran to tell the men, fortunately however he escaped.

After four days of wearied travelling being guided by the north star and the Indian instinct inherited from his Indian grandmother, he finally reached Lake City. Later reporting to General Scott, he was informed that he was to act as orderly until further ordered. On Saturday morning, February 20, 1861, General Scott called him to his tent and said "Squire; I have just had you appraised for $1000 and you are to report to Col. Guist in Alachua County for service immediately." That very night he ran away to Wellborn where the Federals were camping. There in a horse stable were wounded colored soldiers stretched out on the filthy ground. The sight of these wounded men and the feeble medical attention given them by the Federals was so repulsive to him, that he decided that he didn't want to join the Federal Army. In the silent hours of the evening he stole away to Tallahassee, throughly convinced that War wasn't the place for him. While in the horse shed make-shift hospital, a white soldier asked one of the wounded colored soldiers to what regiment he belonged, the negro replied "54th Regiment, Massachusetts."

At that time, the only railroad was between Lake City and Tallahassee which he had worked on for awhile. At the close of the war he returned to Jacksonville to begin work as a bricklayer. During this period, Negro skilled help was very much in demand.

The first time he saw ice was in 1857 when a ship brought some into this port. Mr. Moody, a white man, opened an icehouse at the foot of Julia Street. This was the only icehouse in the city at that time.

On Sundays he would attend church. One day he thought he heard the call of God beseeching him to preach. He began to preach in 1868, and was ordained an elder in 1874.

Some of the interesting facts obtained from this slave of the fourth generation were: (1) Salt was obtained by evaporating sea water, (2) there were no regular stoves, (3) cooking was done by hanging iron pots on rails in the fireplaces, (4) an open well was used to obtain water, (5) flour was sold at $12.00 a barrell, (6) "shin-plasters" was used for money, (7) the first buggy was called "rockaways" due to the elasticity of the leather-springs, (8) Rev. Jackson saw his first buggy as described, in 1851.

During the Civil War, cloth as well as all other commodities were very high. Slaves were required to weave the cloth. The women would delight in dancing as they marched to and fro in weaving the cloth by hand. This was one kind of work the slaves enjoyed doing. Even Cotton seeds was picked by hand, hulling the seeds out with the fingers, there was no way of ginning it by machine at that time. Rev. Jackson vividly recalls the croker-sacks being used around bales of the finer cotton, known as short cotton. During this same period he made all of the shoes he wore by hand from cow hides. The women slaves at that time wore grass shirts woven very closely with hoops around on the inside to keep from contacting the body.

Gleefully he told of the Saturday night baths in big wooden washtubs with cut out holes for the fingers during his boyhood, of the castor oil, old fashion paragoric, calomel, and burmo chops used for medicine at that time. The herb doctors went from home to home during times of illness. Until many years after the Civil War there were no practicing Negro physicians. Soap was made by mixing bones and lard together, heating and then straining into a bucket containing alum, turpentine, and rosin. Lye soap was made by placing burnt ashes into straw with corn shucks placed into harper, water is poured over this mixture and a trough is used to sieze the liquid that drips into the tub and let stand for a day. Very little moss was used for mattresses, chicken feathers and goose feathers were the principal constituents during his boyhood. Soot mixed with water was the best medicine one could use for the stomach ache at that time.

Rev. Jackson married in 1882 and has seven sons and seven daughters. Owns his own home and plenty of other property around the neighborhood. Ninety-six years of age and still feels as spry as a man of fifty, keen of wit, with a memory as good can be expected. This handsome bronze piece of humanity with snow-white beard over his beaming face ended the interview saying, "I am waiting now to hear the call of God to the promise land." He once was considered as a candidate for senator after the Civil war but declined to run. He says that the treatment during the time of slavery was very tough at times, but gathering himself up he said, "no storm lasts forever" and I had the faith and courage of Jesus to carry me on, continuing, "even the best masters in slavery couldn't be as good as the worst person in freedom, Oh, God, it is good to be free, and I am thankful."

REFERENCE

Personal interview with subject, Rev. Squires Jackson, 706 Third Street, Jacksonville, Florida.

FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

L. Rebecca Baker, Field Worker Daytona Beach, Florida January 11, 1937

"PROPHET" JOHN HENRY KEMP

A long grey beard, a pair of piercing owl-like eyes and large bare feet, mark "Prophet" Kemp among the citizenry of Daytona Beach, Florida. The "Prophet", christened John Henry--as nearly as he can remember--is an 80 year old ex-slave whose remininiscences of the past, delight all those who can prevail upon him to talk of his early life on the plantation of the section.

"Prophet" Kemp does not talk only of the past, however, his conversation turns to the future; he believes himself to be equally competent to talk of the future, and talks more of the latter if permitted.

Oketibbeha County, Mississippi was the birthplace of the "Prophet". The first master he can remember was John Gay, owner of a plantation of some 2,700 acres and over 100 slaves and a heavy drinker. The "Prophet" calls Gay "father", and becomes very vague when asked if this title is a blood tie or a name of which he is generally known.

According to Kemp--Gay was one of the meanest plantation owners in the entire section, and frequently voiced his pride in being able to employ the cruelest overseers that could be found in all Mississippi. Among these were such men as G.T. Turner, Nels T. Thompson, Billy Hole, Andrew Winston and other men with statewide reputations for brutality. When all of the cruelties of one overseer had been felt by the slaves on the Gay plantation and another meaner man's reputation was heard of on the Gay plantation, the master would delight in telling his slaves that if they did not behave, he would send for this man. "Behaving"--the "Prophet" says, meant living on less food than one should have; mating only at his command and for purposes purely of breeding more and stronger slaves on his plantation for sale. In some cases with women--subjecting to his every demand if they would escape hanging by the wrists for half a day or being beaten with a cowhide whip.

About these whippings, the "Prophet" tells many a blood-curdling tale.

"One day when an old woman was plowing in the field, an overseer came by and reprimanded her for being so slow--she gave him some back talk, he took out a long closely woven whip and lashed her severely. The woman became sore and took her hoe and chopped him right across his head, and child you should have seen how she chopped this man to a bloody death."

"Prophet" Kemp will tell you that he hates to tell these things to any investigator, because he hates for people to know just how mean his "fahter" really was.

So great was the fear in which Gay was held that when Kemp's mother, Arnette Young, complained to Mrs. Gay, that her husband was constantly seeking her for a mistress and threatening her with death if she did not submit, even Mrs. Gay had to advise the slaves to do as Gay demanded, saying--"My husband is a dirty man and will find some reason to kill you if you don't." "I can't do a thing with him." Since Arnette worked at the "big house" there was no alternative, and it was believed that out of the union with her master, Henry was born. A young slave by the name of Broxton Kemp was given to the woman as husband at the time John Kemp was born, it is from this man that "Prophet" took his name.

Life on the plantation held nothing but misery for the slaves of John Gay. A week's allowance of groceries for the average small family consisted of a package of about ten pounds containing crudely ground meal, a slab of bacon--called side-meat and from a pint to a quart of syrup made from sorghum, depending upon the season.

All slaves reported for work a 5 o'clock in the morning, except those who cared for the overseer, who began their work an hour earlier to enable the overseer to be present at the morning checkup. This checkup determined which slaves were late or who had committed some offense late on the day before or during the night. These were singled out and before the rest of the slaves began their work they were treated to the sight of these delinquents being stripped and beaten until blood flowed; women were no exception to the rule.

The possible loss of his slaves upon the declaration of freedom on January 1, 1866 caused Gay considerable concern. His liquor-ridden mind was not long in finding a solution, however, he barred all visitors from his plantation and insisted that his overseers see to the carrying out of this detail. They did, with such efficiency that it was not until May 8, when the government finally learned of the condition and sent a marshall to the plantation, that freedom came to Gay's slaves. May 8, is still celebrated in this section of Mississippi, as the official emancipation day.

Relief for the hundreds of slaves of Gay came at last with the declaration of freedom for them. The government officials divided the grown and growing crops; and some land was parcelled out to the former slaves.

Kemp may have gained the name "Prophet" from his constant reference to the future and to his religion. He says he believes on one faith, one Lord and one religion, and preaches this belief constantly. He claims to have turned his back on all religions that "do not do as the Lord says."

In keeping this belief he says he represents the "True Primitive Baptist Church", but does not have any connection with that church, because he believes it has not lived exactly up to what the Lord expects of him.

Kemp claims the ability to read the future with ease; even to help determine what it will bring in some cases. He reads it in the palms of those who will believe in him; he determines the good and bad luck; freedom from sickness; success in love and other benefits it will bring from the use of charms, roots, herbs and magical incantations and formulae. He has recently celebrated what he believes to be his 80th birthday, and says he expects to live at least another quarter of a century.

REFERENCE

1. Personal interview with John Henry Kemp, Daytona Beach, Florida

Barbara Darsey SLAVE INTERVIEW With CINDY KINSEY, FORMER SLAVE About 86 Years of Age

"Yes maam, chile, I aint suah ezackly, but I think I bout 85 mebby 86 yeah old. Yes maam, I wus suah bahn in de slavery times, an I bahn right neah de Little Rock in Arkansas, an dere I stay twell I comed right from dere to heah in Floridy bout foah yeah gone.

"Yes maam, my people de liv on a big plantation neah de Little Rock an we all hoe cotton. My Ma? Lawzy me, chile, she name Zola Young an my pappy he name Nelson Young. I had broddehs Danel, Freeman, George, Will, and Henry. Yes maam, Freeman he de younges an bahn after we done got free. An I had sistehs by de name ob Isabella, Mary, Nora,--dat aint all yet, you want I should name em all? Well then they was too Celie, Sally, and me Cindy but I aint my own sisteh is I, hee, hee, hee.

"My Ole Massa, he name Marse Louis Stuart, an my Ole Missy, dat de real ole one you know, she name,--now--let-me-see, does--I--ricollek, lawzy me, chile, I suah fin it hard to member some things. O! yes,--her name hit war Missy Nancy, an her chilluns dey name Little Marse Sammie an Little Missy Fanny. I don know huccum my pappy he go by de name Young when Ole Massa he name Marse Stuart lessen my pappy he be raised by nother Massa fore Marse Louis got him, but I disrememba does I eber heerd him say.

"Yes maam, chile I suah like dem days. We had lot ob fun an nothin to worrify about, suah wish dem days wus now, chile, us niggahs heaps better off den as now. Us always had plenty eat and plenty wearin close too, which us aint nevah got no more. We had plenty cahn pone, baked in de ashes too, hee, hee, hee, it shore wus good, an we had side meat, an we had other eatin too, what ever de Ole Marse had, but I like de side meat bes. I had a good dress for Sunday too but aint got none dese days, jes looky, chile, dese ole rags de bes I got. My Sunday dress? Lawzy me, chile, hit were alway a bright red cotton. I suah member dat color, us dye de cotton right on de plantation mostly. Other close I dont ezackly ricollek, but de mostly dark, no colahs.

"My ma, she boss all de funerls ob de niggahs on de plantation an she got a long white veil for wearin, lawzy me, chile, she suah look bootiful, jes lak a bride she did when she boss dem funerls in dat veil. She not much skeered nether fo dat veil hit suah keep de hants away. Wisht I had me dat veil right now, mout hep cure dis remutizics in ma knee what ailin me so bad. I disrememba, but I sposen she got buried in dat veil, chile. She hoe de cotton so Ole Marse Louis he always let her off fo de buryings cause she know how to manage de other niggahs and keep dem quiet at de funerls.

"No maam, chile, we didn't hab no Preacher-mans much, hit too fah away to git one when de niggah die. We sung songs and my ma she say a Bible vurs what Ole Missy don lernt her. Be vurs, lawsy me, chile, suah wish I could member hit for you. Dem songs? I don jes recollek, but hit seem lak de called 'Gimme Dem Golden Slippahs', an a nother one hit wah 'Ise Goin To Heben In De Charot Ob Fiah', suah do wish I could recollek de words an sing em foh you, chile, but I caint no more, my min, hit aint no good lak what it uster be.

"Yes maam, chile, I suah heerd ob Mr. Lincoln but not so much. What dat mans wanter free us niggahs when we so happy an not nothin to worrify us. No, maam, I didn't see none dem Yankee sojers but I heerd od[TR: of?] dem an we alwy skeerd dey come. Us all cotch us rabbits an weah de lef hine foots roun our nek wif a bag ob akkerfedity, yessum I guess dat what I mean, an hit shore smell bad an hit keep off de fevah too, an if a Yankee cotch you wif dat rabbit foots an dat akkerfedity bag roun youh nek, he suah turn you loose right now.

"Yes maam, chile, Ise a Baptis and sho proud ob it. Praise de Lord and go to Church, dat de onliest way to keep de debbil offen youh trail and den sometime he almos kotch up wif you. Lawsy me, chile, when de Preacher-mans baptiz me he had duck me under de wateh twell I mos dron, de debbil he got such a holt on me an jes wont let go, but de Preacher-mans he kep a duckin me an he finaly shuck de debbil loose an he aint bother me much sence, dat is not very much, an dat am a long time ago.

"Yes maam, chile, some ob de niggahs dey run off from Ole Marse Louis, but de alway come back bout stahved, hee, hee, hee, an do dey eat, an Ole Marse, he alway take em back an give em plenty eatins. Yes maam, he alway good to us and he suah give us niggahs plenty eatins all de time. When Crismus come, you know chile, hit be so cole, and Old Marse, he let us make a big fiah, a big big fiah in de yahd roun which us live, an us all dance rounde fiah, and Ole Missy she brang us Crismus Giff. What war de giff? Lawzy me, chile, de mostly red woolen stockings and some times a pair of shoeses, an my wus we proud. An Ole Marse Louis, he giv de real old niggahs, both de mens an de owmans, a hot toddy, hee, hee, hee. Lawzy me, chile, dem wus de good days, who give an ole niggah like me a hot toddy dese days? an talkin you bout dem days, chile, sho mek me wish dey was now."

FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Viola B. Muse, Field Worker Palatka, Florida

RANDALL LEE

Randall Lee of 500 Branson Street, Palatka, Florida, was born at Camden, South Carolina about seventy-seven years ago, maybe longer.

He was the son of Robert and Delhia Lee, who during slavery were Robert and Delhia Miller, taking the name of their master, as was the custom.

His master was Doctor Miller and his mistress was Mrs. Camilla Miller. He does not know his master's given name as no other name was ever heard around the plantation except Doctor Miller.

Randall was a small boy when the war between the states broke out, but judging from what he remembers he must have been a boy around six or seven years of age.

During the few years he spent in slavery, Randall had many experiences which made such deep impressions upon his brain that the memory of them still remains clear.

The one thing that causes one to believe that he must have been around seven years of age is the statement that he was not old enough to have tasks of any importance placed upon him, yet he was trusted along with another boy about his own age, to carry butter from the plantation dairy two miles to the 'big house.' No one would trust a child younger than six years of age to handle butter for fear of it being dropped into the dirt. He must have at least reached the age when he was sent two miles with a package and was expected to deliver the package intact. He must have understood the necessity of not playing on the way. He stated that he knew not to stop on the two-mile journey and not to let the butter get dirty.

Randall had the pleasure of catching the pig for his father for Doctor Miller gave each of his best Negro men a pig to raise for himself and family. He was allowed to build a pen for it and raise and fatten it for killing. When killing time came he was given time to butcher it and grind all the sausage he could make to feed his family. By that method it helped to solve the feeding problem and also satisfied the slaves.

It was more like so many families living around a big house with a boss looking over them, for they were allowed a privilege that very few masters gave their slaves.

On the Miller plantation there was a cotton gin. Doctor Miller owned the gin and it was operated by his slaves. He grew the cotton, picked it, ginned it and wove it right there. He also had a baler and made the bagging to bale it with. He only had to buy the iron bands that held the bales intact.

Doctor Miller was a rich man and had a far reaching sight into how to work slaves to the best advantage. He was kind to them and knew that the best way to get the best out of men was to keep them well and happy. His arrangement was very much the general way in that he allowed the young men and women to work in the fields and the old women and a few old men to work around the house, in the gin and at the loom. The old women mostly did the spinning of thread and weaving of cloth although in some instances Doctor Miller found a man who was better adapted to weaving than any of his women slaves.

Everyone kept his plantation under fence and men who were old but strong and who had some knowledge of carpentry were sent out to keep the fence in repair and often to build new ones. The fences were not like those of today. They were built of horizontal rails about six or seven feet long, running zig-zag fashion. Instead of having straight line fences and posts at regular points they did not use posts at all. The bottom rails rested upon the ground and the zig-zag fashion in which they were laid gave strength to the fence. No nails were used to hold the rails in place. If stock was to be let in or out of the places the planks were unlocked so to speak, and the stock allowed to enter after which they were laid back as before.

Boys and girls under ten years of age were never sent into the field to work on the Miller plantation but were required to mind the smaller children of the family and do chores around the "big house" for the mistress and her children. Such work as mending was taught the domestic-minded children and tending food on the pots was alloted others with inborn ability to cook. They were treated well and taught 'manners' and later was used as dining room girls and nurses.

Randall's father and mother were considered lucky. His father was overseer and his mother was a waitress.

Doctor Miller was a kind and considerate owner; never believed in punishing slaves unless in extreme cases. No overseer, white or colored could whip his slaves without first bringing the slave before him and having a full understanding as to what the offense was. If it warranted whipping them it had to be given in his presence so he could see that it was not given unmercifully. He indeed was a doctor and practised his profession in the keeping of his slaves from bodily harm as well as keeping them well. He gave them medicine when they did not feel well and saw to it that they took needed rest if they were sick and tired.

Now, Robert Lee, Randall's father, was brought from Virginia and sold to Doctor Miller when he was a young man. The one who sold him told Doctor Miller, "Here's a nigger who wont take a whipping. He knows his work and will do it and all you will need to do is tell him what you want and its as good as done." Robert Lee never varied from the recommendation his former master gave when he sold him.

The old tale of corn bread baked on the hearth covered with ashes and sweet potatoes cooked in like manner are vivid memories upon the mind of Randall. Syrup water and plenty of sweet and butter milk, rice and crackling bread are other foods which were plentiful around the cabin of Randall's parents.

Cows were numerous and the family of Doctor Miller did not need much for their consumption. While they sold milk to neighboring plantations, the Negroes were not denied the amount necessary to keep all strong and healthy. None of the children on the plantation were thin and scrawny nor did they ever complain of being hungry.

The tanning yard was not far from the house Doctor Miller. His own butcher shop was nearby. He had his cows butchered at intervals and when one died of unnatural causes it was skinned and the hide tanned on the place.

Randall as a child delighted in stopping around the tanning yard and watching the men salt the hide. They, after salting it dug holes and buried it for a number of days. After the salting process was finished it was treated with a solution of water and oak bark. When the oak bark solution had done its work it was ready for use. Shoes made of leather were not dyed at that time but the natural color of the finished hide was thought very beautiful and those who were lucky enough to possess a pair were glad to get them in their natural color. To dye shoes various colors is a new thing when the number of years leather has been dyed is compared with the hundreds of years people knew nothing about it, especially American people.

Randall's paternal grandparents were also owned by Doctor Miller and were not sold after he bought them. Levi Lee was his grandfather's name. He was a fine worker in the field but was taken out of it to be taught the shoe-makers trade. The master placed him under a white shoemaker who taught him all the fine points. If there were any, he knew about the trade. Dr. Miller had an eye for business who could make shoes was a great saving to him. Levi made all the shoes and boots the master, mistress and the Miller family wore. Besides, he made shoes for the slaves who wore them. Not all slaves owned a pair of shoes. Boys and girls under eighteen went bare-footed except in winter. Doctor Miller had compassion for them and did not allow them to suffer from the cold by going bare-footed in winter.

Another good thing to be remembered was the large number of chickens, ducks and geese which the slaves raised for the doctor. Every slave family could rest his tired body upon a feather bed for it was allowed him after the members of the master's family were supplied. Moss mattresses also were used under the feather beds and slaves did not need to have as thick a feather bed on that account. They were comfortable though and Randall remembers how he and the other children used to fall down in the middle of the bed and become hidden from view, so soft was the feather mattress. It was especially good to get in bed in winter but not so pleasant to get up unless 'pappy' had made the fire early enough for the large one-room cabin to get warm. The children called their own parents 'pappy' and 'mammy' in slavery time.

Randall remembers how after a foot-washing in the old wooden tub, (which, by the way, was simply a barrel cut in half and holes cut in the two sides for fingers to catch a hold) he would sit a few minutes with his feet held to the fire so they could dry. He also said his 'mammy' would rub grease under the soles of his feet to keep him from taking cold.

It seemed to the child that he had just gone to bed when the old tallow candle was lighted and his 'pappy' arose and fell upon his knees and prayed aloud for God's blessings and thanked him for another day. The field hands were to be in the field by five o'clock and it meant to rise before day, summer and winter. Not so bad in summer for it was soon day but in winter the weather was cold and darkness was longer passing away. When daylight came field hands had been working an hour or more. Robert Lee, Randall's father was an overseer and it meant for him to be up and out with the rest of the men so he could see if things were going allright.

The Randall children were not forced up early because they did not eat breakfast with their 'pappy'. Their mother was dining-room girl in her mistress' house, so fed the children right from the Miller table. There was no objection offered to this.

Doctor Miller was kind but he did not want his slaves enlightened too much. Therefore, he did not allow much preaching in the church. They could have prayer meeting all they wanted to, but instructions from the Bible were thought dangerous for the slaves. He did not wish them to become too wise and get it into their heads to ran away and get free.

There was talk about freedom and Doctor Miller knew it would be only a matter of time when he would loose all his slaves. He said to Randall's mother one day, "Delhia you'll soon be as free as I am." She said. "Sho' nuf massy?" and he answered. "You sure will." Nothing more was said to any of the slaves until Sherman's army came through notifying the slaves they were free.

The presence of the soldiers caused such a comotion around the plantation that Randall's mind was indelibly impressed with their doings.

The northern soldiers took all the food they could get their hands on and took possession of the cattle and horses and mules. Levi, the brother of Randall, and who was named after his paternal grandfather, was put on a mule and the mule loaded with provisions and sent two miles to the soldier's camp. Levi liked that, for beside being well treated he received several pieces of money. The federal soldiers played with him and gave him all the food he wanted, although the Miller slaves and their children were fed and there was no reason for the child to be hungry.

Levi Lee, the grandfather of young Levi and Randall, had a dream while the soldiers were encamped round about the place. He dreamed that a pot of money was buried in a certain place; the person who showed it to him told him to go dig for it on the first rainy night. He kept the dream a secret and on the first rainy night he went, dug, and found the pot of money right where his dream had told him it would be. He took the pot of money to his cabin and told no one anything about it. He hid it as securely as possible, but when the soldiers were searching for gold and silver money they did not leave the Negro's cabin out of the search. When they found the money they thought Levi's master had given him the money to hide as they took it from him. Levi mourned a long time about the loss of his money and often told his grandchildren that he would have been well fixed when freedom came if he had not been robbed of his money.

"Paddyroles" as the men were called who were sent by the Rebels to watch the slaves to prevent their escaping during war times, were very active after freedom. They intimidated the Negroes and threatened them with loss of life if they did not stay and work for their former masters. Doctor Miller did not want any of his slaves treated in such manner. He told them they were free and could take whatever name they desired.

Robert Lee, during slavery was Robert Miller, as were all of the doctor's slaves. After slavery was ended he chose the name Lee. His brother Aaron took the name Alexander not thinking how it looked for two brothers of the same parents to have different surnames. There are sons of each brother living in Palatka now, one set Lees and the others, Alexander.

Randall, as was formerly stated, spent a very little time in slavery. Most of his knowledge concerning customs which long ago have been abandoned and replaced by more modern ones, is of early reconstruction days. Just after the Civil War, when his father began farming on his own plantation, his mother remained home and cared for her house and children. She was of fair complexion, having been the daughter of a half-breed Indian and Negro mother. Her father was white. Her native state was Virginia and she bore some of the aristocratic traits so common among those born in that state of such parentage. She often boasted of her "blue blood Virginia stock."

Robert Lee, Randall's father was very prosperous in early reconstruction days. He owned horses, mules and a plow. The plow was made of point iron with a wooden handle, not like plows of today for they are of cast iron and steel.

Chickens, ducks and geese were raised in abundance and money began accumulating rapidly for Robert and Delhia Lee. They began improving their property and trying to give their children some education. It was very hard for those living in small towns and out in the country to go to school even though they had money to pay for their education. The north sent teachers down but not every hamlet was favored with such. (1)

Randall was taught to farm and he learned well. He saved his money as he worked and grew to manhood. Years after freedom he left South Carolina and went to Palatka, Florida, where he is today. He bought some land and although most of it is hammock land and not much good he has at intervals been offered good prices for it. Some white people during the "boom" of 1925-26 offered him a few dollars an acre for it but he refused to sell thinking a better price would be offered if he held on. (2)

Today finds Randall Lee, an old man with fairly good health; he stated that he had not had a doctor for years and his thinking faculties are in good order. His eyesight is failing but he does not allow that to handicap him in getting about. He talks fluently about what he remembers concerning slavery and that which his parents told him. He is between a mulatto and brown skin with good, mixed gray and black hair. His features are regular, not showing much Negro blood. He is tall and looks to weigh about one hundred and sixty-five pounds. His wife lives with him in their two-story frame house which shows that they have had better days financially. The man and wife both show interest in the progress of the Negro race and possess some books about the history of the Negro. One book of particular interest, and of which the wife of Randall Lee thinks a great deal, was written, according to her story, by John Brown. It is called "The History of the Colored Race in America." She could not find but a few pages of it when interviewed but declared she had owned the entire book for years. The pages she had and showed with such pride were 415 to 449 inclusive. The book was written in the year 1836 and the few pages produced by her gave information concerning the Negro, Lovejoy of St. Louis, Missouri. It is the same man for whom the city of Lovejoy, Illinois is named. The other book she holds with pride and guards jealously is "The College of Life" by Henry Davenport Northrop D.D., Honorable Joseph R. Gay and Professor I. Garland Penn. It was entered, according to the Act of Congress in the year 1900 by Horace C. Fry, in the office of the Librarian of Congress at Washington, D.C. (3)

REFERENCES

1. Randall Lee, 600 Brunson Street, Palatka, Florida

2. Mrs. Bessie Bates, 412 South Eleventh Street, Palatka, Florida

3. Observation of Field Worker

FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Pearl Randolph, Field Worker Jacksonville, Florida December 5, 1936

EDWARD LYCURGAS

"Pap tell us 'nother story 'bout do war--and 'bout de fust time you saw mamma."

It has been almost 60 years since a group of children gathered about their father's knee, clamoring for another story. They listened round-eyed to stories they already knew because "pap" had told them so many times before. These narratives along with the great changes he has seen, were carefully recorded in the mind of Edward, the only one of this group now alive.

"Pap" was always ready to oblige with the story they never tired of. He could always be depended upon to begin at the beginning, for he loved to tell it.

"It all begun with our ship being took off the coast of Newport News, Virginia. We wuz runnin' the blockade--sellin' guns and what-not to them Northerners. We aint had nothin' to do wid de war, unnerstand, we English folks was at'ter de money. Whose War? The North and South's, of course. I hear my captain say many a time as how they was playin' ball wid the poor niggers. One side says 'You can't keep your niggers lessen you pay em and treat em like other folks.' Mind you dat wasn't de rale reason, they was mad at de South but it was one of de ways dey could be hurted--to free de niggers."

"De South says 'Dese is our niggers and we'll do dum as we please,' and so de rumpus got wuss dan it was afore. The North had all do money, and called itself de Gov'ment. The South aint had nothin', but a termination not to be out-did, so we dealt wid de North. De South was called de Rebels."

"So when dey see a ship off they coast, they hailed it and when we kep goin', they fired at us. 'Twan't long afore we was being unloaded and marched off to the lousiest jail I ever been in. My captain kep tellin' em we was English subjects and could not be helt. Me, I was a scairt man, cause I was always free, and over here dey took it for granted dat all black men should be slaves."

"The jailer felt of my muscles one day, when he had marched me out at the point of his musket to fill de watering troughs for de horses. He wanted to know who I blong ter, and offered to buy me. When nobody claimed me, they was forced to let me go long wid de other Britishers and as our ship had been destroyed, we had to git back home best we could. Dey didn't dare hold us no longer."

"As de war was still being fit, we was forced to separate, cause a lot of us would cause spicion, traipsing 'bout do country. Me--I took off southward and way from de war belt, traveling as far as Saint Augustine. It was a dangerous journey, as anybody was liable to pick me off for a runaway slave. I was forced to hide in de day time if I was near a settlement and travel at night. I met many runaway slaves. Some was trying to get North and fight for de freeing of they people; others was jes runnin' way cause dey could. Many of dem didn't had no idea where dey was goin' and told of havin' good marsters. But one and all dey had a good strong notion ter see what it was like to own your own body."

"I felt worlds better when I reached Saint Augustine. Many ships landed there and I knowed I could get my way back at least to de West Indies, where I come frum. I showed my papers to everybody dat mounted ter anything and dey knowed I was a free nigger. I had plenty of money on me and I made a big ter do mong de other free men I met. One day I went to the slave market and watched em barter off po niggers lake dey was hogs. Whole families sold together and some was split--mother gone to one marster and father and children gone to others."

"They'd bring a slave out on the flatform and open his mouth, pound his chest, make him harden his muscles so the buyer could see what he was gittin'. Young men was called 'bucks' and young women 'wenches'. The person that offered the best price was de buyer. And dey shore did git rid uf some pretty gals. Dey always looked so shame and pitiful up on dat stand wid all dem men standin' dere lookin' at em wid what dey had on dey minds shinin' in they eyes One little gal walked up and left her mammy mourning so pitiful cause she had to be sold. Seems like dey all belong in a family where nobody ever was sold. My she was a pretty gal."

"And dats why your mamma's named Julia stead of Mary Jane or Hannah or somethin' else--She cost me $950.00 and den my own freedom. But she was worth it--every bit of it!"

"After that I put off my trip back home and made her home my home for three years. Den with our two young children we left Floridy and went to the West Indies to live. We traveled bout a bit gettin as far as England. We got letters from your ma's folks and dey jes had to see her or else somebody would'er died, so we sailed back into de war."

"Freedom was declared soon after we got back to dis country and de whole country was turned upside down. De po niggers went mad. Some refused to work and dey didn't stay in one place long 'nough to do a thing. De crops suffered and soon we had starvation times for 'bout two years. After dat everybody lernt to think of a rainy day and things got better."

Edward recalls of hearing his father tell of eating wild hog salad and cabbage palms. It was a common occurence to see whole families subsisting on any wild plant not known to be poisonous if it contained the least food value. The freedmen helped those who were newly liberated to gain a footing. Prior to Emancipation they had not been allowed to associate with slaves for fear they might engender in them the desire to be free. The freedmen bore the brunt of the white man's suspicion whenever there was a slave uprising. They were always accusing them of being instigators. Edward often heard his mother tell of the "patter-rollers", a group of white men who caught and administered severe whippings to these unfortunate slaves. They also corraled slaves back to their masters if they were caught out after nine o'clock at night without a pass from their masters.

George Lycurgas was born at Liverpool, England and became a seaman at an early age. Edward thinks he might have had a fair education if he had had the chance. The mother, Julia Gray, Lycurgas, was the daughter of Barbara and David Gray, slaves of the Flemings of Clay County, Florida.

These slaves were inherited from generation to generation and no one ever thought to sell one except for punishment or in dire necessity. They were treated kindly and like most slaves of the wealthy, had no knowledge of the real cruelties of slavery, but upon the death of their owner it became necessary to parcel the slaves out to different heirs, some of whom did not believe in holding these unfortunates. These would-be abolitionists were not averse to placing at auction their share of the slaves, however.

It was on this occasion that George Lycurgas saw and bought the girl who was to become his wife. Both are now dead, also all of the several children except Edward who tells their story here.

Edward Lycurgas was born on October 28, 1872, at Saint Augustine, Florida shortly after the return of the family from the West Indies. He lived on his father's farm sharing at an early age the hard work that seemed always in abundance, and listening in awe to the stories of the recent war. He heard his elders give thanks for their freedom when they attended church and wondered what it was all about.

No one failed to attend church on Sundays and all work ceased in a vicinity where a camp meeting was held. Farmers flocked to the meeting from all parts of Saint Johns County. They brought food in their large baskets. Some owned buggies but most of them hauled their families in wagons or walked. The camp meetings would sometimes last for several days according to the spiritual fervor exhibited by those attending.

Lycurgas recalls the stirring sermons and spirituals that rang through the woods and could be heard for several miles on a clear day. And the river baptisms! These climaxed the meetings and were attended by large crowds of whites in the neighborhood. All candidates were dressed in white gowns, stockings and towels would about their heads bandana fashion. Tow by two they marched to the river from the spot where they had dressed. There was always some stiring song to accompany their slow march to the river. "Take me to the water to be baptized" was the favorite spiritual for this occasion.

As in all things, some attended camp meetings for the opportunity it afforded them to indulge in illicit love making. Others went to show their finery and there was plenty of it according to Lycurgas' statement. There seemed to be beautiful clothing, fine teams and buggies everywhere--a sort of reaction from the restraint upon them in slavery. Many wore clothing they could not afford.

There seemed to be a deeper interest in politics during these times. Mass meetings, engineered by "carpet baggers" were often held and largely attended, although the father of Edward did not hold with these activities very much. He often heard the preacher point out Negroes who attended the meetings and attained prominence in politics as an example for members of his flock to follow. He believes he recalls hearing the name of Joseph Gibbs.

Next to the preacher, the Negro school teacher was held in greatest respect. Until the year of the "shake" (earthquake of 1886) there were no Negro school teachers on Saint John's County and no school buildings. They attended classes at the fort and were taught by a white woman who had come from "up nawth" for this purpose. Edward was able to learn very little from his blue back Webster because his help was needed on the farm.

He was a lover of home, very shy and did not care much for courting. He remained with his parents until their deaths and did not leave the vicinity for many years. He is still unmarried and resides at the Clara White Mission, Jacksonville, Florida, where he receives a email salary for the piddling jobs about the place that he is able to do.

REFERENCE

1. Personal interview with Edward Lycurgas, 611 West Ashley Street, Jacksonville, Florida

FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)

Pearl Randolph, Field Worker Madison, Florida November 13, 1936

AMANDA MCCRAY

Mrs. McCray was sitting on her porch crooning softly to herself and rocking so gently that one might easily have thought the wind was swaying her chair. Her eyes were closed, her hands incredibly old and workworn were slowly folding and unfolding on her lap.

She listened quietly to the interviewer's request for some of the "high lights" of her life and finally exclaimed: "Chile, why'ny you look among the living fer the high lights?"

There was nothing resentful in this expression; only the patient weariness of one who has been dragged through the boundaries of a yesterday from which he was inseparable and catapulted into a present with which he has nothing in common. After being assured that her life story was of real interest to some one she warmed up and talked quite freely of the life and times as they existed in her day.

How old was she? She confessed quite frankly that she never "knowed" her age. She was a grownup during the Civil War when she was commandered by Union soldiers invading the country and employed as a cook. Her owner, one Redding Pamell, possessed a hundred or more slaves and was, according to her statement very kind to them. It was on his plantation that she was born. Amanda McCray is one of several children born to Jacob and Mary Williams, the latter being blind since Amanda could remember.