Read Ebook: The Boy Scouts' badge of courage by Goldfrap John Henry Scott A O Arthur O Illustrator

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"I don't mind doing that for you, Emmaline," I replied, "but why do you want to know my aunt's birthday?"

"Well," answered the old ex-slave, "I can't rightly tell mah age no udder way. My mammy, she tole me, I wuz bawned de same night ez Miss Willie wuz, en mammy allus tole me effen I ever want ter know how ole I is, jes' ask my white folks how ole Miss Willie is."

When I had pencilled the birthdate on a scrap of paper torn from my note book and she had tucked it carefully away in a pocket in her clean blue checked gingham apron, Emmaline began to talk of the old days on my grandfather's farm.

"Miss Sarah, Ah sho did love yo' aunt Willie. We wuz chilluns growin' up tergedder on Marse Billie's place. You mought not know it, but black chilluns gits grown heap faster den white chilluns, en whilst us played 'round de yard, en orchards, en pastures out dar, I wuz sposed ter take care er Miss Willie en not let her git hurt, er nuthin' happen ter her."

"My mammy say dat whan Marse Billie cum hom' frum de War, he call all his niggers tergedder en tell 'am dey is free, en doan b'long ter nobody no mo'. He say dat eny uf 'um dat want to, kin go 'way and live whar dey laks, en do lak dey wanter. Howsome ebber, he do say effen enybody wants ter stay wid him, en live right on in de same cabins, dey kin do it, effen dey promise him ter be good niggers en mine him lak dey allus done."

"Most all de niggers stayed wid Marse Billie, 'ceppen two er thee brash, good fer nuthin's."

Standing there in the cemetery, as I listened to old Emmaline tell of the old days, I could see cotton being loaded on freight cars at the depot. I asked Emmaline to tell what she could remember of the days whan we had no railroad to haul the cotton to market.

"Well," she said, "Fore dis hyar railroad wuz made, dey hauled de cotton ter de Pint en sold it dar. De Pint's jes' 'bout twelve miles fum hyar. Fo' day had er railroad thu de Pint, Marse Billie used ter haul his cotton clear down ter Jools ter sell it. My manny say dat long fo' de War he used ter wait twel all de cotton wuz picked in de fall, en den he would have it all loaded on his waggins. Not long fo' sundown he wud start de waggins off, wid yo' unker Anderson bossin' 'em, on de all night long ride towards Jools. 'Bout fo' in de mawnin' Marse Billie en yo' grammaw, Miss Margie, 'ud start off in de surrey, driving de bays, en fo' dem waggins git ter Jools Marse Billie done cotch up wid em. He drive er head en lead em on ter de cotton mill in Jools, whar he sell all his cotton. Den him en Miss Margie, dey go ter de mill sto' en buy white sugar en udder things dey doan raise on de plantation, en load 'em on de waggins en start back home."

"But Emmaline," I interrupted, "Sherman's army passed through Jewels and burned the houses and destroyed the property there. How did the people market their cotton then?"

Emmaline scratched her head. "Ah 'members somepin 'bout dat," she declared. "Yassum, I sho' does 'member my mammy sayin' dat folks sed when de Fed'rals wuz bunnin' up evvy thing 'bout Jools, dey wuz settin' fire ter de mill, when de boss uv dem sojers look up en see er sign up over er upstairs window. Hit wuz de Mason's sign up day, kaze dat wuz de Mason's lodge hall up over de mill. De sojer boss, he meks de udder sojers put out de fire. He say him er Mason hisself en he ain' gwine see nobuddy burn up er Masonic Hall. Dey kinder tears up some uv de fixin's er de Mill wuks, but dey dassent burn down de mill house kaze he ain't let 'em do nuthin' ter de Masonic Hall. Yar knows, Miss Sarah, Ah wuz jes' 'bout two years ole when dat happen, but I ain't heered nuffin' 'bout no time when dey didden' take cotton ter Jools ever year twel de railroad come hyar."

"Did yer ax me who mah'ed my maw an paw? Why, Marse Billie did, cose he did! He wuz Jedge Moore, Marse Billie wuz, en he wone gwine hev no foolis'mant 'mongst 'is niggers. Fo' de War en durin' de War, de niggers went ter de same church whar dare white folks went. Only de niggers, dey set en de gallery."

"Marse Billie made all his niggers wuk moughty hard, but he sho' tuk good keer uv 'em. Miss Margie allus made 'em send fer her when de chilluns wuz bawned in de slave cabins. My mammy, she say, Ise 'bout de onliest slave baby Miss Margie diden' look after de bawnin, on dat plantation. When any nigger on dat farm wuz sick, Marse Billie seed dat he had medicine an lookin' atter, en ef he wuz bad sick Marse Billie had da white folks doctor come see 'bout 'im."

"Did us hev shoes? Yas Ma'am us had shoes. Dat wuz all ole Pegleg wuz good fer, jes ter mek shoes, en fix shoes atter dey wuz 'bout ter give out. Pegleg made de evvy day shoes for Marse Billie's own chilluns, 'cept now en den Marse Billie fetched 'em home some sto' bought shoes fun Jools."

"Yassum, us sho' wuz skeered er ghosts. Dem days when de War won't long gone, niggers sho' wus skert er graveyards. Mos' evvy nigger kep' er rabbit foot, kaze ghosties wone gwine bodder nobuddy dat hed er lef' hind foot frum er graveyard rabbit. Dem days dar wuz mos' allus woods 'round de graveyards, en it uz easy ter ketch er rabbit az he loped outer er graveyard. Lawsy, Miss Sarah, dose days Ah sho' wouldn't er been standin' hyar in no graveyard talkin' ter ennybody, eben in wide open daytime."

"En you ax wuz dey enny thing else uz wuz skert uv? Yassum, us allus did git moughty oneasy ef er scritch owl hollered et night. Pappy ud hop right out er his bed en stick de fire shovel en de coals. Effen he did dat rat quick, an look over 'is lef' shoulder whilst de shovel gittin' hot, den maybe no no nigger gwine die dat week on dat plantation. En us nebber did lak ter fine er hawse tail hair en de hawse trough, kaze us wuz sho' ter meet er snake fo' long."

"Yassum, us had chawms fer heap er things. Us got 'em fum er ole Injun 'oman dat lived crost de crick. Her sold us chawms ter mek de mens lak us, en chawms dat would git er boy baby, er anudder kind er chawms effen yer want er gal baby. Miss Margie allus scold 'bout de chawns, en mek us shamed ter wear 'em, 'cept she doan mine ef us wear asserfitidy chawms ter keep off fevers, en she doan say nuffin when my mammy wear er nutmeg on a wool string 'round her neck ter keep off de rheumatiz.

"En is you got ter git on home now, Miss Sarah? Lemme tote dat hoe en trowel ter yer car fer yer. Yer gwine ter take me home in yer car wid yer, so ez I kin weed yer flower gyarden fo' night? Yassum, I sho' will be proud ter do it fer de black dress you wo' las' year. Ah gwine ter git evvy speck er grass outer yo' flowers, kaze ain' you jes' lak yo' grammaw--my Miss Margie."

J.R. Jones

FRANCES KIMBROUGH, EX-SLAVE Place of birth: On Kimbrough plantation, Harries County, near Cataula, Georgia Date of birth: About 1854 Present residence: 1639-5th Avenue, Columbus, Georgia Interviewed: August 7, 1936

"Aunt Frances" story reveals that, her young "marster" was Dr. Jessie Kimbrough--a man who died when she was about eighteen years of age. But a few weeks later, while working in the field one day, she saw "Marse Jessie's" ghost leaning against a pine "watchin us free Niggers wuckin."

When she was about twenty-two years of age, "a jealous Nigger oman" "tricked" her. The "spell" cast by this "bad oman" affected the victim's left arm and hand. Both became numb and gave her great "misery". A peculiar feature of this visitation of the "conjurer's" spite was: if a friend or any one massaged or even touched the sufferer's afflicted arm or hand, that person was also similarly stricken the following day, always recovering, however, on the second day.

Finally, "Aunt" Frances got in touch with a "hoodoo" doctor, a man who lived in Muscogee County--about twenty-five miles distant from her. This man paid the patient one visit, then gave her absent treatment for several weeks, at the end of which time she recovered the full use of her arm and hand. Neither ever gave her any trouble again.

For her old-time "white fokes", "Aunt" Frances entertains an almost worshipful memory. Also, in her old age, she reflects the superstitious type of her race.

Being so young when freedom was declared, emancipation did not have as much significance for "Aunt" Frances as it did for the older colored people. In truth, she had no true conception of what it "wuz all about" until several years later. But she does know that she had better food and clothes before the slaves were freed than she had in the years immediately following.

She is deeply religious, as most ex-slaves are, but--as typical of the majority of aged Negroes--associates "hants" and superstition with her religion.

Mary A. Crawford Re-Search Worker

CHARLIE KING--EX-SLAVE Interviewed 435 E. Taylor Street, Griffin, Georgia September 16, 1936

Charlie was born in Sandtown, Meriwether County, Georgia, eighty-five or six years ago. He does not know his exact age because his "age got burned up" when the house in which his parents lived was burned to the ground.

The old man's parents, Ned and Ann King, Mr. John King, who owned a big plantation near Sandtown .

Charlie's parents were married by the "broom stick ceremony." The Master and Mistress were present at the wedding. The broom was laid down on the floor, the couple held each other's hands and stepped backward over it, then the Master told the crowd that the couple were man and wife.

This marriage lasted for over fifty years and they "allus treated each other right."

Charlie said that all the "Niggers" on "ole Master's place" had to work, "even chillun over seven or eight years of age."

The first work that Charlie remembered was "toting cawn" for his mother "to drap", and sweeping the yards up at the "big house". He also recalls that many times when he was in the yard at the "big house", "Ole Miss" would call him in and give him a buttered biscuit.

The Master and Mistress always named the Negro babies and usually gave them Bible names.

When the Negroes were sick, "Ole Master" and "Ole Miss" did the doctoring, sometimes giving them salts or oil, and if refused it, they used the raw hide "whup."

When a member of a Negro family died, the master permitted all the Negroes to stop work and go to the funeral. The slave was buried in the slave grave yard. Sometimes a white minister read the Bible service, but usually a Negro preacher .

The Negroes on this plantation had to work from sun up till sun down, except Saturday and Sunday; those were free.

The master blew on a big conch shell every morning at four o'clock, and when the first long blast was heard the lights "'gin to twinkle in every "Nigger" cabin." Charlie, chuckling, recalled that "ole Master" blowed that shell so it could-a-been heard for five miles." Some of the "Niggers" went to feed the mules and horses, some to milk the cows, some to cook the breakfast in the big house, some to chop the wood, while others were busy cleaning up the "big house."

When asked if he believed in signs, Charlie replied: "I sho does for dis reason. Once jest befo my baby brother died, ole screech owl, he done come and set up in the big oak tree right at the doah by de bed and fo' the next twelve hours passed, my brother was dead. Screech owls allus holler 'round the house before death."

The slaves always had plenty to eat and wear, and therefore did not know what it was to be hungry.

The Master planted many acres of cotton, corn, wheat, peas, and all kinds of garden things. Every "Nigger family was required to raise plenty of sweet potatoes, the Master giving them a patch." "My 'ole Master' trained his smartest 'Niggers' to do certain kinds of work. My mother was a good weaver, and wove all the cloth for her own family, and bossed the weaving of all the other weavers on the plantation."

Charlie and all of his ten brothers and sisters helped to card and spin the cotton for the looms. Sometimes they worked all night, Charlie often going to sleep while carding, when his mother would crack him on the head with the carder handle and wake him up. Each child had a night for carding and spinning, so they all would get a chance to sleep.

Every Saturday night, the Negroes had a "breakdown," often dancing all night long. About twelve o'clock they had a big supper, everybody bringing a box of all kinds of good things to eat, and putting it on a long table.

On Sunday, all the darkies had to go to church. Sometimes the Master had a house on his plantation for preaching, and sometimes the slaves had to go ten or twelve miles to preaching. When they went so far the slaves could use 'ole' Master's' mules and wagons.

Charlie recalls very well when the Yankees came through. The first thing they did when they reached 'ole Master's' place was to break open the smokehouse and throw the best hams and shoulders out to the darkies, but as soon as the Yankees passed, the white folks made the "Niggers" take "all dey had'nt et up" back to the smokehouse. "Yes, Miss, we had plenty of liquor. Ole Master always kept kegs of it in the cellar and big 'Jimmy-john's' full in the house, and every Saturday night he'd give us darkies a dram, but nobody nevah seed no drunk Nigger lak dey does now."

Charlie's mother used to give her "chillun" "burnt whiskey" every morning "to start the day off." This burnt whiskey gave them "long life".

Another thing that Charlie recalls about the Yankees coming through, was that they took the saddles off their "old sore back horses", turned them loose, and caught some of Master's fine "hosses", threw the saddles over them and rode away.

Charlie said though "ole Marster" "whupped" when it was necessary, but he was not "onmerciful" like some of the other "ole Marsters" were, but the "paterolers would sho lay it on if they caught a Nigger off his home plantation without a pass." The passes were written statements or permits signed by the darkies' owner, or the plantation overseer.

Charlie is very feeble and unable to work. The Griffin Relief Association

PLANTATION LIFE AS VIEWED BY EX-SLAVE

NICEY KINNEY, Age 86 R.F.D. #3 Athens, Ga.

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