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Annie B. Boyd, born August 22nd 1851, resides at corner of Liberty and First Street, Hopkinsville, Kentucky. Born a slave belonging to Charles Cammack near Gordonsville, Kentucky in Christian County. "My mother and me war put on de block in front of de Courthouse in Hopkinsville and sold to Mr. Newt. Catlett and we brung $500.00.
Marse Catlett lived on the corner of Seventh and Clay Streets, Hopkinsville, Kentucky. Wen I was older the white folks had me foh to nurse dar chilluns. I noes wen de war broke out marse had a store and den marsa took me to his wife's kinfolks down in de country till freedom war declared den my stepfather come an' got me. Of course I hed ter work and den I went ter nurse foh Dr. Fairleigh and mussed his daughter Madge. De white folks wont good to me. My marster was a good man but my missus wont no good woman. She uster box my ears, stick pins in me and tie me bar de cedar chest and whoop me as long as she wanter. Oh, how I did hate dat woman.
"Yes, once in my life I seed a ghost. Me was goin' thru de woods to a neighbors ter a prayer meeting on a man stepped out in de woad without no head wid all his clothes on an I had jes wropped my bead dat day and wen I seed him all my hair strings an all jes stood straight up. I got hot don I'se got cold and he jest stepped ter de side of de road an I west by running. Yes, we got ter de prayer meeting on den we went back home de same way an did us niggers run?
"I was nurse in slave time on I carried de chilluns all ober de house on one day I had de chilluns upstars on my missus called me on I went ter see what she wont and while I'se war gone de baby got hodter Indian Turnip an bed bit it by de time I git back dar an I called my missus an she sons an made me sat de rest of de turnip an my face enall swolled up en my eyes war closed foh days. After nussing de baby en tending ter de uther chilluns all de day ar night wen I put de baby ter bad I had ter knit two round ebery night en would be sleepy en my missus would reach ober en jab a pin in me to keep me awake. How dat is what I calls a mean woman.
"I kin read on write at first of freedom I sent ter school some an learned ter read and write.
"I she do believe in dreams. I had one come I laid down on de bed ter take er nap on den I dreamed dat somethin was a chokin me en I pulled at my dress en a big snake dropped out of my bosom rolled down on de bed. Des on de fleer on when I woke up she muff dar war a snake on de floor by de bed en I killed it an den I knowed dat I had an enemy she nuff in a few days a woman I thot was my friend turned gain me. By killing de snake I knowed dat I would conquer dat enemy.
"I noes wishes cen come tru seems ter me I hev but my memory aint so good but still I believes hit.
"Wen de smoke flies low hit she is goin ter snow."
"Spilling salt or ter waste salt is bad luck. I always wen I makes my bread put de salt in de broad den I puts some of de salt in de fire ter bring me good luck.
"Sometime de moon affects people wen it changes hit makes some folks crazy en dey is hard to git alon wid."
"If you plant Irish pertatoes on de light of de moon you hev nuthin but top. Whatever ter be made underneath de ground like turnips, potatoes, onions is ter be planted by de dark of de moon. Beans, peas, corn in de light of de moon.
"Yes, spit will cure, cause I had ringworms once on in de morning wen I woke up afore I spoke ter anyone I'd take spit on put on my face en hit sho a cured de ringworms."
(Signs)
"If you nail a horse shoe ober de door hits a good luck ter you.
"I thin "13" is an unlucky number I'se heard so much talk of hit till I believes hit. Breaking a mirror is she bad luck if you break one you will hev seben years bad luck."
"Blue gu med niggers is shon bad luck wen I sees one gits as far away as I kin foh if one bites you you is a ded nigger foh dey is pizen as er diamond back."
"De white folks jes made niggers carry on like brutes. One white man uster say ter nuther white man, "My nigger man Sam wanter marry yer nigger gal Lucy what does yer say on if he said hit war all right why dat couple war supposed to be married. Den Sam would work foh his marster in de daytime on den would spend de night at Lucy's house on de next plantation."
Bruner, Peter
Peter Bruner, was born in Winchester, Kentucky, Clark Co., in 1845. His master was John Bell Bruner, who at that time treated him fairly well. When Peter was 10 years of age his master brought him and his sister to Irvine. After arriving in Irvine, Peter's master was very cruel to him. They got only cornbread, fat meat and water to cat. If his master's hunger was not satisfied, he would even take this little from them. The were tables to cat from.
Once Peter, was taken into his master's house to nurse the children and was made to sleep on the floor with only a ragged quilt to lie on and one thin one over him.
Often he was shipped because his mistress said the washing was not clean, when it was. On one occasion when he was beaten his master took a piece of sole leather about 1 foot long and 2 inches wide, out if full of holes and dipped it in water that was brined. He then took the leather and lashed the poor slave's back.
Joe Bruner, was a better master to his slaves than John. Once when Peter stole some sugar and flour, that he and his sister might have a pound cake, Joe caught him. He did not whip him however, because he knew that Peter did not often have enought to cat.
Peter, endured torture as long as he could and finally decided to escape. He went to Richmond, Kentucky on to Lexington. On his way he made a contract with a man to drive his horses to Orleans, but was caught while in Lexington. On his way they caught him and took him to jail and he remained until his master same for him. This did not down him, for just as soon as he could he escaped again, and this time got as far as Lenia, Ohio, but was again caught and brought back. This time he was severely beaten for three house.
When 17 years old, Peter was hired out to Jimmy Benton, who was more cruel than John Bruner, but was again brought back. It was then that he tried again to escape. This time he went through Medison Co. near Sugar Creek. This was about the year 1861, when the war had begun. Again he was caught and taken back, but this time by Joe Bruner. He escaped several times, but never could seem to get anywhere. Once when he and another slave, Phil, escaped they were caught and made to walk the entire distance barefoot. After this Peter, was chained each night to a chair. One morning while sating his breakfast he heard a knock at the door and on opening it he found a troop of Union Home Guards. Jim Benton and John Bruner were taken to prison. After this Peter went to Miller's Creek and worked at odd jobs for awhile.
When John Bruner was taken from Prison, he was much better to Peter. Soon after John was released from Prison, Peter escaped again. This time he had joined a regiment in the war. He went through hardships, cold, hunger and illness.
Often when they were awaken in the morning they would find their blankets frozen to the ground. He was sick several times. His feet frozen and other things would go wrong such as having fever and once he had Variloid. After serving for awhile he was mustered out and returned to Winchester, where his mother lived. He stayed a short time and then went to Oxford, Ohio. Here he went to school, but soon decided he was not learning anything so decided to get married. In the spring he was married to Nannis Proctor. Again he made a mistake and during this time suffered hardships trying to keep a roof over their heads and food enought to cat. He worked at odd jobs, but could not find much to do and got very much in debt. He ten went to Hamilton, Ohio and asked Mr. John Frye to loan him some money. He had asked Mr. Roberts for some and he would not loan it. However, John Frye did loan him the money and Peter paid himself out of debt and bought a stone quarry from his mother-in-law. He sold a lot of stone from it, but finally sold this and took a job as engineer at Oxford, College. Dr. Walker was president at that time. It was here that Peter celebrated his 25th wedding anniversary. The teacher, faculty and seniors made this a happy day for him. He got a job as janitor under Dr. Thompson at Miami University. He worked here for 13 years under President Taft. He is a member of Bethel A.M.E. Church and has been for over 50 years. In 1918 he and his wife celebrated his golden anniversary.
Peter Bruner is still living (1936) but his eyesight is impaired. He is 91 years of age.
CHRISTIAN CO. (Mamie Hanbery) Ky-3 -63b"
Campbell, Easter Sudie
Story of Easter Sudie Campbell, (age about 72, Webber St., Hopkinsville, Ky.:)
Born In Princeton, Caldwell Co., Kentucky, her parents were slaves, the property of Will and Martha Grooms of Princeton.
Aunt Easter as she is called has followed the profession of a mid-wife for forty years. She is still active and works at present among the negroes of Hopkinsville.
"Yes, sho, I make my own medicines, humph, dat aint no trouble. I cans cure scrofula wid burdock root and one half spoon of citrate of potash. Jes make a tea of burdock root en add the citrate of potash to hit. Sasafras is good foh de stomach en cleans yer out good. I'se uses yeller percoon root foh de sore eyes.
"Men I stayed wid Mrs. Porter her chaps would break out mighty bad wid sores in de fall of de year and I'se told Mrs. Porter I'se could core dat so I'se got me some elder berries en made pies out of hit on made her chaps eat hit on day war soon cored.
"If twont foh de white folks I sho would hev a hard time. My man he jes wen erway en I haint neber seed him ergin en I'se had five chilluns en de white folks hev heped me all dese years. Dese trifling niggers day wont hope dey own kind of folks. If youse got de tooth ache I makes a poultice of scrape irish pertatoes en puts hit on de jaw on de side de tooth is aching en dat sho takes de fever out of de tooth. I'se blows terbacco smoke in de ear en dat stops de ear ache.
"Wen I goes on er baby case I jest let nature hev hits way. I'se always teas de baby de first thing I does is ter blow my breath in de baby's muff en I spanks it jes a little so hit will cry den I gives hit warm catnip tea so if hit is gwine ter hev de hives dey will break out on hit. I alays hev my own catnip on sheep balls foh sum cases need one kind of tea en sum ernother. I give sink field tea ter foh de colic. Hit is jes good fuh young baby's stomach. I'se been granning foh nigh unter forty year en I'se only lost two babies, dat war born erlive. One of dese war de white man's fault, dis baby war born wid de jaundice en I tolds dis white man ter go ter de store en git me sum calomel en he says, 'whosber heard of givin a baby sech truck', an so dat baby died.
"Of course youse can ted wheder the baby is gwine ter be a boy or girl fore tis born. If de mother carries dat child more on de left en high up dat baby will be a boy en if she carries hit more ter de middle dat will be a girl. Mothers oughter be more careful while carrying dar chilluns not ter git scared of enthing foh day will sho mark dar babies wid turrible ugly things. I knows once a young wooman war expecting on she goes black-berry hunting on er bull cow wid long horns got after her on she was so scairt dat she threw her hands ober her head on wen dat baby boy war born he had to nubs on his head jes like horns beginning ter grow so I'se had her call her doctor en day outs dem off. One white wooman I'se waited on like hot chocolate en she alays wanted more she neber had nuff of dat stuff en one day she spills sum on her laig on it jes splotched on burned her on wen dat gal war born she had a big brown spot on her laig jes like her Mammy's scar from de burn. Now you see I noes yer ken mark de babies.
"Dar war a colored wooman once I'se waited on dat hed to help do white folks kill hogs on she neber did like hog liver but de white folks told her ter take one home en fix hit foh her supper. Well she picked dat thing up en started off wid hit en hit made her feel creepy all ober en dat night her baby war born a gal child on de print of er big hog-liver war standing out all ober one side of her face. Dat side of her face is all blue er purplish en jes the shape of a liver. En hits still dar.
"I'se grannied ober three hundred chilluns en I noes wat I'se talking about.
"Hee! Hee! Hee! One day dar war a circus in Hopkinsville on or black wooman I'se war ergoing ter wait on war on de street to watch foh de parade on wid de bands er playing en de wild varmits on things dis woman give birth ter dat girl chile on de corner of Webber and Seventh St. Dat gal sho got or funny name 'Es-pe-cu-liar'. (I did not get the drift of the story so I asked her what was so funny about the name. Of course it is a name I have never heard before so the following is what the girls Mother said about it to Aunt Easter. M.D.Hanbery)
"Well the gals Mammy thought hit war jes peculiar dat, dat happened won she war er looking at the parade. (So this woman Especuliar is still in Hopkinsville and her story is known is quite a few of the older circles.)
"Yah! Yah! I she remember how de ole folks uster dress. De women were hop skirts en de men wore tight breeches. De night gowns war made on er yoke awful full on big long sleeves wid a cuff at de hand on a deep ham at de bottom of de gown, dese gowns war made of domestic en wen dey war washed en starched en ironed dey war bo so stiff dey could stand erlons." De men en de women both wore night caps. If de gown war a dress up gown why dey war home made knit en crochet lace in de front en lots en lots of tucks some of dem had deep ruffles on dem at the bottom.
"Wen my Pappy kum home from de war, he war on de "Govmint" side he brung a pistol back wid him dat shot a ball dey hed caps on hit en used dese in de war. De Ku Klux cum after him one night en he got three of dem wid dis pistol, nobody eber knowed who got dose Kluxes.
"Ghosts
"She dar is ghosts. One night as I war going home from work de tallest man I eber seed followed me wid de prettiest white shirt on en den he passed me, en waired at de corner I war a feeling creepy en wanter run but jes couldn't git my laigs ter' move en wen I'se git ter de corner war he war I said 'Good Ebening' en I seed him plain as day en de did not speak en jes disappeared right fore my eyes.
"Den orgin I went ter de fish pond one day fishing en cotched two or three big fish wen I went home thot I'd go back dat night en I begun to dig sum fishing worms en my boss he saw me en axed, 'Not I doing'. I told him I war ergoing ter de pond ter fish dat night. He said 'don you go ter dat pond ternight Easter foh if you does something will run you erway.' I jes laughed at him on dat night I en my boy we goes ter de pond en as we war er standing in dar quiet like we heared something squeeching like er new saddle en er horses er trotting. We listened en waited wan something won inter dat pond right twixt us liker er ball or fire. We sho did leave dar an de next morning my boss axed me if we cotched enthing en we told him wot we saw on he said he knowed we would be run erway foh he war run erway himself.
"Course dar is hainted houses dese haints in dese places jes wont leave you erlone. Wen I'se war er living in Princeton, Uncle Lige my Mammy's brother en I'se moved in er cabin one Christmas day en war ergoing ter stay dar en dat night we war er setting bore de fire en de fire light war es bright as day, wen I looks up at de wall foh I hears er scratching noise en dar war er big white cat on de wall wid all he's hair standing on dat cat jes jumps from wall ter de nother en Uncle Lige en me jes open dat cabin door en started tar de tother cabins on de place en we deed dat thing dat war bigger don eny cat I eber seed jes come thru dat door in de air en hit de front gats, dis gate had er iron weight on hit so hit would stay shot en dis thing hit at de top den wen erway. Mo I never seed what hit went. Dis gate jes banged on banged all night. We could heat from de tother cabin. Uncle Lige en me moved erway next day en other people moved in dis cabin en day saw de same thing en nobody would stay dar. Dem some time after dis diz cabin war torn down.
"Once I had a dream I knowed I ner bout saw hit. I alays did cook ebery night er pot er beans on de fire foh de chilluns ter cat next day while I was at work en Lizzie my daughter uster git up in de night en git her some beans en eat dem en dis dream war so real dat I couldn't tell if hit war Lizzie er no but dis wooman jes glided by my bed on went afore de fire on stood dar den she jes went twixt my bed en went by de wall. I jes knowed won I woke up dat my child was sick dat lived erway from home en wanted my son ter take me ter see her. He said he would go himself on ses so he wen on wen he come back he had a headache on fore morning dat nigger war dead. So you see dat war de sign of de dream. I war jes warned in de dream en didn't hev sense nuff ter know hit."
Story of Uncle Dicks
Uncle Dick, a negro servant of one of the Hendersons, was the fiddler if the neighborhood at weddings, husking parties and dances. Dick's presence was essential. Uncle Dick was fully aware of his own importance, and in consequence assumed a great deal of dignity in his bearing. Before setting out he always dressed himself with the greatest nicety. At the appointed time he was at the place with all the weight of his dignity upon him. Woe to the "darkies" who violated any of the laws of etiquette in his presence.
On a certain evening there was to be a grand wedding festival among the colored gentry on a farm about 6 miles from Uncle Dick's residence. He was, of course called upon to officiate as master of ceremonies. He donned his long-tailed blue coat, having carefully polished the glittering gilt buttons; then raised his immense shirt collar, which he considered essential to his dignity, and, fiddle in hand, sallied forth alone. The younger folk had set out sometime before; but Uncle Dick was not to be hurried out of his dignity.
The narrow path led, for the greater part of the way, through a dense forest, which was as wild as when roamed by the Indians. A heavy snow lay on the ground, on which the moonbeams were shining whenever they could force a passage through the trees.
The dreary solitude of the way made no impression on the mind of Uncle Dick. He was anxiously hurrying on to reach the scene of operation, having spent a little too much time in polishing his gilt buttons.
On he dashed, headless of the black shadows and hideous night cries of the deep forest. Wolves were howling around him; but he paid no attention to sounds so common, thinking only of the feet that were waiting his arrival to be set in motion.
Soon, however, the howling began to approach nearer than was agreeable. The wolves continued to become more and more noisy, till, to his indescribable horror, he heard them on each side of the crackling bushes.
Very soon the woods seemed to the old man to be alive with the yelling pack. Wolves are cautious about attacking human beings; they usually require some little time to work themselves up to the point. Every few moments a dark object would brush past poor old Dick's legs with a snapping sound like that of a steel trap, while the yelling and crackling increased with terrible rapidity.
Dick new that to run would mean instant death, as the cowardly pack would all rush on him the moment he showed fear. His only chance of safety consisted in preserving the utmost coolness. A short distance before him lay some open ground; and he hoped that on reaching this they would leave him, as they do not like to make an attack in such a place.
He remembered, too, that in the middle of the open space there stood an old cabin, in which he might be able to find refuge. But now the wolves rushed at him more and more boldly, snapping in closer and closer proximity to his legs.
Snap! Snap! Nearer and nearer! Instinctively he thrust out his fiddle at them. The jarring of the strings made them leap back. Hope returned. He drew his hand violently across the strings -- twang, twang! Instantly the wolves sprang back as if he had fired a gun among them.
He was now at the edge of the open space. He twanged his fiddle - the wolves recoiled. Dick rushed toward the hut with all his speed, raking the strings more violently at every jump, till they rang again.
The astonished wolves paused for a moment on the edge of the open ground, with tails between their legs. But the sight of his flying form renewed their savage instincts. With a loud burst of yells they darted after him at full speed. He reached the hut just as the jaws of the foremost wolf opened to seize him.
He rushed in, and the closing door dashed against the nose of the nearest beast. The door was too rickety to keep the enemy out; but Dick had time to push himself through the broken roof and get on top of the cabin. The wolves were now furious. Rushing into the hut, they jumped and snapped at him, so that Dick almost felt their teeth. It required the greatest activity to keep his legs out of their reach.
Notwithstanding his agonizing terror, he still clung to his fiffle. Now, in desperation, as he was kicking his feet in the air to avoid their steel like fangs, he drew his bow shrieking across the strings. The yells instantly ceased. Dick continued to make the most frightful spasms of sound, but the wolves could not long endure bad fiddling. As soon as the first surprise was over the attack was renewed more furiously than ever.
A monstrous head was now thrust up between the boards of the roof, only a few inches from Dick. He gave himself up for lost. But the excess of terror seemed to stimulate him, so that almost of their own accord his fingers began to play "Yankee-Doodle." Instantly there was complete silence! The silence continued as long as he continued to play; but the moment he ceased the listeners again became furious, and rushed on with increased ferocity.
Uncle Dick's pride as a fiddler was flattered. He entered for awhile completely into the spirit of the thing. But never before had he played to an audience so fond of music. They permitted no pause. His enthusiasm began to give way to cold and fatigue. He was tired to death and almost frozen.
What was to be done? There sat the listeners with tongues lolling and ears pricked up, allowing not a moments pause, but demanding an uninterrupted stream of music. Several weary house passed, and Uncle Dick was almost exhausted.
But all this while the wedding company had been anxiously expecting their musician. Becoming at last impatient or alarmed, some of them set out in search for him. They found him on top of the hut, still sawing away for for life. The wolves were driven away and Uncle Dick was relieved from his unwilling efforts to charm listeners who got more music than they paid for.
Last Wolf: 71A Ky4
On January 20, 1910, a famous gray wolf was seen in Christian County and killed by a man named Tyler. This wolf seemed to be the last wolf seem in this County. It had terrorized the farmers in the Sinking Fork neighborhood, and a party organized by Charles L. Dade formed to hunt and kill this wolf which was done on the a over date. The wolf measured 48 inches from tip to tip and stood 24 inches high.
Negro Holiness Meetings:
Once a year a group of 200 or 300 negroes give a religious Camp Meeting in a field on the Canton Pike about one mile southeast of Hopkinsville. There is quite a settlement of negroes call themselves or their church the Holiness Church. They claim to be sanctified and cannot sin. A few nights ago I was invited to attend one of these meetings, the negroes reserve some benches under the tent for white people.
The night that I attended there were two preachers and it seems as though it is the duty of these preachers to bring their discourse to such a point as to play on the emotions of their congregation. The order of service begun with a hymn by the choir. The music for this consisted of a piano, banjo guitar and numerous tambourines. The negroes being naturally born with a great sense of rhythm the songs were not in the same tempo as the songs of the whites but were of a jazz tempo and with the banjo and tambourines it makes one think of the stories of the African jungles. The services start around 7:30 P.M. and usually break up around midnight.
The negroes in about one hour after the services start being to testify and then after each testimony someone offers a prayer then by this time someone in the congregation will be worked up to the pitch of shouting "Glory Hallelulah". When this shout starts the tambourine players will begin shaking the tambourines and shortly the majority of the congregation would be shouting, moaning or praying. The tambourines players bounce around in time to the music. There were some excellent untrained voices in the choir and the congregation. The mourners bench was always full of mourners and when one of the Mourners would begin to shout the "Workers" would than let the congregation know that this brother or sister had repented by saying "Lets pray for Bro. or Sister _______ for he or she had "Come Through". The congregation would begin clapping their hands while this prayer was in progress and general moanings with one or both of the preachers praying at the same time why this brother or sister is taken in to the flock to sin no more.
While the above is in progress there are other workers talking and singing to the rest of the mourners and when two or three "Come Through" at once there is great shouting rejoicing, clapping of hands and the tambourines continue to clang and the choir members dance and this process continues for hours or until the preachers become so exhausted with their exhortations and contortions that the meeting is adjourned.
Superstitions of the Negro Races
In interviewing the different negroes in this community I have not found a single negro that could admit if I asked the direct question that they are the least bit superstitious. The following story happened in my experience with this race about ten years ago.
Fifteen years ago I purchased a farm from the estate of a gentleman that had committed suicide. It seems as though the gentleman took his gun and told the family that he was going to the tobacco bar to shoot rats. This barn was located a short distance from the main dwelling on the farm and then on the other side of this barn were three negro tenant houses.
My first trouble with negroes superstition was to get a tenant to inhabit the house nearest the barn. This cabin was in better repair and larger than the other two cabins and the hardest thing to do was to get a tenant or negro cropper to take this cabin.
They would give every excuse imaginable but the direct answer until finally one man I was trying to make a trade with admitted that "De cabin war ter clos ter de barn Mr. & killed himself in." Finally I prevailed on this man to move in by giving him a different garden spot, hog -pen and cowpen as these were still nearer the barn. In fact I moved those buildings thinking I would have an easier time gettin a tenant the next year.
Everything went along beautifully until time came to House the tobacco and not a negro cropper would use this barn for his tobacco. So I had my individual crop housed in this barn. As the type of tobacco mostly grown at that time was bark fired someone had to stay at the barn night and day to attend the fires and watch that a stick of tobacco did not drop in the blaze and burn the barn and contents. As long as my husband or myself stayed in or around the barn we did not have trouble with these darkies but sometimes it to attend to other matters on this farm and had to leave a hired negro in charge and as soon as we would get out of sight of the barn the negro would desert his post. It became evident that one or the other of us stay at this barn night and day until firing season was over. The same thing happened when the stripping season began. These conditions continued until a wind storm blew this barn down. Still I heard some of the negroes express their thoughts.
Mr. G_____ sho had no tention of dat barn standing. I had the tenants separate this lumber for different uses on the farm and the scrap lumber was to be taken to the cabin or the main dwelling to be used as kindling and not a negroe would use this kindling. One negro a tall black man around seventy years old said, "No dat wood wont burn". I asked, "Why"? He said, "Mr. G . would sho hant me if I teched a single piece of dat wood ter burn." So naturally the main dwelling had a bountiful supply of kindling.
This farm was watered by a big spring and branch that ran along behind the stables and near this particular barn and this branch run into a big sink hole and then through a small crevice underground. Once cold and disagreeable winter something blocked this crevice and the waters soon overflowed the sink hole and extended all over the lowlands near. The winter was severely cold add this water began to moderate and a light drizzle of rain was falling and most of the tenants on the farm had retired for the night when suddenly this ice on the stream broke up and in some manner the crevice had been opened and the sound from this water going in its course underground was terrific. My family as well as myself were very much frightened. No one can imagine the commotion that existed at the cabins on the tenant row near the stream. Negroes poured from the cabins in all manners of dress or undress even the cold weather did not tempt them to take time to don shoes and hose but came to the back door of my house some crying and moaning and praying, and if there is such a thing as a pale negro these darkies were certainly pale, eyes rolling and the majority of them wanting to leave the farm before daybreak or by that time anyway or else staying in our home all night. Fires were made in the kitchen and they congregated there and most of them remained there all night. One old negro said or acted as spokesman for the crowd. "Dat all this crowd of niggers need dat Mr. G______ was after dem and meant foh dem to move or git."
My husband took one or two of the older men with lanterns and made an investigation. When they reached the branch the overflow was gone and there was no evidence that there had been any water over these fields except for
the large blocks of ice that was lying in the field.With much persuading and cajoling the majority of these negroes went to their cabins that night and the mostskeptical stayed in my kitchen all the rest of the night. But peace and quiet reigned once more and from that day aslong as those tenants remained with me I did not have any trouble with them being superstitious but each time the
tenants were changed the same superstitions had to be met with and their fears had to be quieted.Negro Folk Songs:(Contributed by William Warfield, Col.)Those songs more commonly called plantation melodies, originated with the negroes of the South during the days of
slavery. They habe been somewhat collected and written about.These songs have for the Negro the same value that the folk songs of any people have for that people. In the days ofslavery they furnished an outlet for aching hearts and anguished souls. Today they help to foster race pride and to
remind the race of the "rook from which it was hewn". Some of these folk songs represented the lighter side of theslave's life, as for example,"Heave away! Heave away!I'd rudder co't a yallar galDan work foh Henry ClayHeave away, yaller gal, I want to go!or:"Ole Massa take dat new brown coat,And hang it on de wall;Dat darkey take dat same old coat,An' wear it to de ball,Oh, don't you hoar my tru lub sing!"It was in their religious song, however that they poured out their souls. Three things are especially emphasized in
these song. First this life if full of sorrow or trouble:"Nobody knows da truble I sees,Nobody but Jesus,"Second, religion is the best thing in the world. It enables you, though a slave, to have joy of the soul, to endure the
trials. Future life is happy and eternal:"We'll walk dem golden streets,We'll walk dem golden streets,We'll walk dem golden streets,Whar pleasure nebber dies.or:Oh! I'se a-gwine to lib always,Oh! I'se a-gwine to lib always,
Oh! I'se a-gwine to lib always,
Wen I git in de kingdom"
