AUSTIN GRANT came to Texas from Mississippi with his grandfather, father, mother and brother. George Harper owned the family. He raised cotton on Peach Creek, near Gonzales. Austin was hired out by his master and after the war his father hired him out to the Riley Ranch on Seco Creek, above D'hanis. He then bought a farm in the slave settlement north of Hondo. He is 89 or 90 years old.
"I'm mixed up on my age, I'm 'fraid, for the Bible got burned up that the master's wife had our ages in. She told me my age, which would make me 89, but I believe I come nearer bein' 91, accordin' to the way my mother figured it out.
"I belonged to George Harper, he was Judge Harper. The' was my father, mother and two boys. He brought us from Mississippi, but I don' 'member what part they come from. We settled down here at Gonzeles, on Peach Creek, and he farmed one year there. Then he moved out here to Medina County, right here on Hondo Creek. I dont 'member how many acres he had, but he had a big farm. He had at least eight whole slave families. He sold 'em when he wanted money.
"My mother's name was Mary Harper and my father's name was Ike Harper, and they belonged to the Harpers, too. You know, after they was turned loose they had to name themselves. My father named himself Grant and his brother named himself Glover, and my grandfather was Filmore. They had some kin' of law you had to git away from your boss' name so they named themselves.
"Our house we had to live in, I tell you we had a tough affair, a picket concern, you might say no house a-tall. The beds was one of your own make; if you knowed how to make one, you had one, but of course the chillen slept on the floor, patched up some way.
"We went barefooted in the summer and winter, too. You had to prepare that for yourself, and if you didn' have head enough to prepare for yourself, you went without. I don' see how they done as well as they done, 'cause some winters was awful cold, but I always said the Lawd was with 'em.
[Handwritten Note: 'used']
"We didn' have no little garden, we never had no time to work no garden. When you could see to work, you was workin' for him. Ho! You didn' know what money was. He never paid you anything, you never got to see none. Some of the Germans would give the old ones a little piece of money, but the chillen, pshaw! They never got to see nothin.'
"He was a pretty good boss. You didn' have to work Sunday and part of Saturday and in the evenin', you had that. He fed us good. Sometimes, if you was crowded, you had to work all day Saturday. But usually he give you that, so you could wash and weave cloth or such. He had cullud women there he kep' all the time to weave and spin. They kep' cloth made.
"On Saturday nights, we jes' knocked 'round the place. Christmas? I don' know as I was ever home Christmas. My boss kep' me hired out. The slaves never had no Christmas presents I know of. And big dinners, I never was at nary one. They didn' give us nothin, I tell you, but a grubbin' hoe and axe and the whip. They had co'n shuckin's in them days and co'n shellin's, too. We would shuck so many days and so many days to shell it up.
"We would shoot marbles when we was little. It was all the game the niggers ever knowed, was shootin' marbles.
"After work at nights there wasn't much settin' 'round; you'd fall into bed and go to sleep. On Saturday night they didn' git together, they would jes' sing at their own houses. Oh, yes'm, I 'member 'em singin' 'Run, nigger, run,' but it's too far back for me to 'member those other songs. They would raise up a song when they was pickin' cotton, but I don' 'member much about those songs.
"My old boss, I'm boun' to give him praise, he treated his niggers right. He made 'em work, though, and he whipped 'em, too. But he fed good, too. We had rabbits and possums once in awhile. Hardly ever any game, but you might git a deer sometimes.
"Let 'em ketch you with a gun or a piece of paper with writin' on it and he'd whip you like everything. Some of the slaves, if they ever did git a piece of paper, they would keep it and learn a few words. But they didn' want you to know nothin', that's what, nothin' but work. You would think they was goin' to kill you, he would whip you so if he caught you with a piece of paper. You couldn' have nothin' but a pick and axe and grubbin' hoe.
"We never got to play none. Our boss hired us out lots of times. I don' know what he got for us. We farmed, cut wood, grubbed, anything. I herded sheep and I picked cotton.
"We got up early, you betcha. You would be out there by time you could see and you quit when it was dark. They tasked us. They would give us 200 or 300 pounds of cotton to bring in and you would git it, and if you didn' git it, you better, or you would git it tomorrow, or your back would git it. Or you'd git it from someone else, maybe steal it from their sacks.
"My grandfather, he would tell us things, to keep the whip off our backs. He would say, 'Chillen, work, work and work hard. You know how you hate to be whipped, so work hard!' And of course we chillen tried, but of course we would git careless sometimes.
"The master had a 'black snake'—some called it a 'bull whip,' and he knew how to use it. He whipped, but I don' 'member now whether he brought any blood on me, but he cut the blood outta the grown ones. He didn' tie 'em, he always had a whippin' block or log to make 'em lay down on. They called 500 licks a 'light breshin,' and right on your naked back, too. They said your clothes wouldn' grow but your hide would. From what I heered say, if you run away, then was when they give you a whippin,' prob'bly 1500 or 2000 licks. They'd shore tie you down then, 'cause you couldn' stan' it. Then you'd have to work on top of all that, with your shirt stickin' to your back.
"The overseer woke us up. Sometimes he had a kin' of horn to blow, and when you heered that horn, you'd better git up. He would give you a good whippin' iffen he had to come and wake you up. He was the meanest one on the place, worse'n the boss man.
"The boss man had a nice rock house, and the women didn' work at all.
"I never did see any slaves auctioned off, but I heered of it. My boss he would take 'em there and sell 'em.
"They had a church this side of New Fountain and the boss man 'lowed us to go on Sunday. If any of the slaves did join, they didn' baptize them, as I know of.
"When one of the slaves would die, they would bury 'em on the land there. Reg'lar little cemetery there. Oh, yes, they would have doctors for 'em. If anybody died, they would tell some of the other slaves to dig the grave and take 'em out there and bury 'em. They jes' put 'em in a box, no preachin' or nothin.' But, of course, if it was Sunday the slaves would follow out there and sing. No, if they didn' die on Sunday, you couldn' go; you went to that field.
"If you wanted to go to any other plantation you had to git a pass to go over there, and if you didn' and got caught, you got one of the worst whippins'. If things happened and they wanted to tell 'em on other plantations, they would slip out at night and tell 'em.
"We never heered much about the fightin' or how it was goin.' When the war finally was over, our old boss called us all up and had us to stand in abreast, and he stood on the gallery and he read the verdict to 'em, and said, 'Now, you can jes' work on if you want to, and I'll treat you jes' like I always did.' I guess when he said that they knew what he meant. The' wasn't but one family left with 'im. They stayed about two years. But the rest was just like birds, they jes' flew.
"I went with my father and he hired me out for two years, to a man named Riley, over on the Seco. I did most everythin', worked the field and was house rustler, too. But I had a good time there. After I left 'im, I came to D'Hanis. I worked on a church house they was buildin'. Then I went back to my father and worked for him a long time, freightin' cotton to Eagle Pass. I used horses and mules and hauled cotton and flour and whiskey and things like that.
"I met my wife down on Black Creek, and I freighted two years after we was married. We got married so long ago, but in them days anything would do. You see, these days they are so proud, but we was glad to have anything. I had a black suit to be married in, and a pretty long shirt, and I wore boots. She wore a white dress, but in them days they didn' have black shoes. Yes'm, they had a dance, down here on Black Creek. Danced half the night at her house and two men played the fiddle. Eat? We had everythin' to eat, a barbecued calf and a hog, too, and all kinds of cakes and pies. Drink? Why, the men had whiskey to drink and the women drank coffee. We married about 7 or 8 in the evenin' at her house. My wife's name was Sarah Ann Brackins.
"Did I see a ghost? Well, over yonder on the creek was a ghost. It was a moonlight night and it passed right by me and it never had no head on it a-tall. It almost breshed me. It kep' walkin' right by side of me. I shore saw it and I run like a good fellow. Lots of 'em could see wonnurful sights then and I heered lots of noises, but that's the only ghost I ever seen.
"No, I never knowed nothing 'bout charms. I've seen 'em have a rabbit heel or coon heel for good luck. I seen a woman one time that was tricked, or what I'd call poisoned. A place on her let, it was jes' the shape of these little old striped lizards. It was somethin' they called 'trickin it,' and a person that knowed to trick you would put it there to make you suffer the balance of your days. It would go 'round your leg clear to the hip and be between the skin and the flesh. They called it the devil's work."
JAMES GREEN is half American Indian and half Negro. He was born a slave to John Williams, of Petersburg, Va., became a "free boy", then was kidnapped and sold in a Virginia slave market to a Texas ranchman. He now lives at 323 N. Olive St., San Antonio, Texas.
"I never knowed my age till after de war, when I's set free de second time, and then marster gits out a big book and it shows I's 25 year old. It shows I's 12 when I is bought and $800 is paid for me. That $800 was stolen money, 'cause I was kidnapped and dis is how it come:
"My mammy was owned by John Williams in Petersburg, in Virginia, and I come born to her on dat plantation. Den my father set 'bout to git me free, 'cause he a full-blooded Indian and done some big favor for a big man high up in de courts, and he gits me set free, and den Marster Williams laughs and calls me 'free boy.'
"Then, one day along come a Friday and that a unlucky star day and I playin' round de house and Marster Williams come up and say, 'Delia, will you 'low Jim walk down de street with me?' My mammy say, 'All right, Jim, you be a good boy,' and dat de las' time I ever heared her speak, or ever see her. We walks down whar de houses grows close together and pretty soon comes to de slave market. I ain't seed it 'fore, but when Marster Williams says, 'Git up on de block,' I got a funny feelin', and I knows what has happened. I's sold to Marster John Pinchback and he had de St. Vitus dance and he likes to make he niggers suffer to make up for his squirmin' and twistin' and he the bigges' debbil on earth.
"We leaves right away for Texas and goes to marster's ranch in Columbus. It was owned by him and a man call Wright, and when we gits there I's put to work without nothin' to eat. Dat night I makes up my mind to run away but de nex' day dey takes me and de other niggers to look at de dogs and chooses me to train de dogs with. I's told I had to play I runnin' away and to run five mile in any way and then climb a tree. One of de niggers tells me kind of nice to climb as high in dat tree as I could if I didn't want my body tore off my legs. So I runs a good five miles and climbs up in de tree whar de branches is gettin' small.
"I sits dere a long time and den sees de dogs comin'. When dey gits under de tree dey sees me and starts barkin'. After dat I never got thinkin' of runnin' away.
"Time goes on and de war come along, but everything goes on like it did. Some niggers dies, but more was born, 'cause old Pinchback sees to dat. He breeds niggers as quick as he can, 'cause dat money for him. No one had no say who he have for wife. But de nigger husbands wasn't de only ones dat keeps up havin' chillen, 'cause de marsters and de drivers takes all de nigger gals dey wants. Den de chillen was brown and I seed one clear white one, but dey slaves jus' de same.
"De end of dat war comes and old Pinchback says, 'You niggers all come to de big house in de mornin'. He tells us we is free and he opens his book and gives us all a name and tells us whar we comes from and how old we is, and says he pay us 40 cents a day to stay with him. I stays 'bout a year and dere's no big change. De same houses and some got whipped but nobody got nailed to a tree by de ears, like dey used to. Finally old Pinchback dies and when he buried de lightnin' come and split de grave and de coffin wide open.
"Well, time goes on some more and den Lizzie and me, we gits together and we marries reg'lar with a real weddin'. We's been together a long time and we is happy.
"I 'members a old song like dis:
"'Old marster eats beef and sucks on de bone,
And give us de gristle—
To make, to make, to make, to make,
To make de nigger whistle.'
"Dat all de song I 'member from dose old days, 'ceptin' one more:
"'I goes to church in early morn,
De birds just a-sittin' on de tree—
Sometimes my clothes gits very much worn—
'Cause I wears 'em out at de knee.
"'I sings and shouts with all my might,
To drive away de cold—
And de bells keep ringin' in gospel light,
Till de story of de Lamb am told.'"
O.W. Green, son of Frank and of Mary Ann Marks, was born in slavery at Bradly Co., Arkansas, June 26, 1859. His owners, the Mobley family, owned a large plantation and two or three thousand slaves. Jack Mobley, Green's young master, was killed in the Civil War, and Green became one of the "orphan chillen." When the Ku Klux Klan became active, the "orphan chillen" were taken to Little Rock, Ark. Later on, Green moved to Del Rio, Texas, where he now lives.
"I was bo'ned in Arkansas. Frank Marks was my father and Mary Ann Marks my mother. She was bo'n on the plantation. I had two brothers.
"I don' 'member de quarters, but dey mus' of had plenty, 'cause dey was two, three thousand slaves on de plantation. All my kin people belonged to Massa Mobley. My grandfather was a millman and dey had one de bigges' grist mills in de country.
"Our Massa was good and we had plenty for to eat. Dere was no jail for slaves on our place but not far from dere was a jail.
"De Ku Klux Klan made everything pretty squally, so dey taken de orphan chillen to Little Rock and kep' 'em two, three years. Dere was lots of slaves in dat country 'round Rob Roy and Free Nigger Bend. Old Churchill, who used to be governor, had a plantation in dere.
"When I was nine years ol' dey had de Bruce and Baxter revolution. 'Twas more runnin' dan fightin'. Bruce was 'lected for governor but Baxter said he'd be governor if he had to run Brooks into de sea.
"My young Massa, Jack Mobley, was killed in de war, is how I come to be one of de orphan chillen.
"While us orphan chillen was at Little Rock dere come a terrible soreness of de eyes. I heard tell 'twas caused from de cholera. Every little child had to take turns about sittin' by de babies or totin' them. I was so blind, my eyes was so sore, I couldn't see. The doctor's wife was working with us. She was tryin' to figure up a cure for our sore eyes, first using one remedy and den another. An old herb doctor told her about a herb he had used on de plantations to cure de slaves' sore eyes. Dey boiled de herb and put hit on our eyes, on a white cloth. De doctor's wife had a little boy about my age. He would play with me, and thought I was about hit. He would lead me around, then he would run off and leave me and see if I could see. One day between 'leven and twelve o'clock—I never will fergit hit—he taken me down to de mess room. De lady was not quite ready to dress my eyes. She told me to go on and come back in a little while. When I got outside I tore dat old rag off of my eyes and throwed hit down. I told the little boy, 'O, I can see you!' He grabbed me by de arm and ran yellin' to his mammy, 'Mama, he can see! Mama, Owen can see!' I neva will fo'git dat word. Dey were all in so a rejoicin', excitable way. I was de first one had his eyes cured. Dey sent de lady to New York and she made plenty of money from her remedy.
"Things sure was turrible durin' de war. Dey just driv us in front of de soldiers. Dere was lots of cholera. We was just bedded together lak hogs. The Ku Klux Klan come behind de soldiers, killin' and robbin'.
"After two or three years in de camp with de orphans, my kin found me and took me home.
"My grandfather and uncle was in de fightin'. My grandfather was a wagon man. De las' trip he made, he come home bringin' a load of dead soldiers to be buried. My grandfather told de people all about de war. He said hit sure was terrible.
"When de war was over de people jus' shouted for joy. De men and women jus' shouted for joy. 'Twas only because of de prayers of de cullud people, dey was freed, and de Lawd worked through Lincoln.
"My old masta was a doctor and a surgeon. He trained my grandmother; she worked under him thirty-seven years as a nurse. When old masta wanted grandmother to go on a special case he would whip her so she wouldn't tell none of his secrets. Grandmother used herbs fo' medicine—black snake root, sasparilla, blackberry briar roots—and nearly all de young'uns she fooled with she save from diarrhea.
"My old masta was good, but when he found you shoutin' he burnt your hand. My grandmother said he burnt her hand several times. Masta wouldn't let de cullud folks have meetin', but dey would go out in de woods in secret to pray and preach and shout.
"I jist picked up enough readin' to read my bible and scratch my name. I went to school one mo'ning and didn't git along wid de teacher so I didn't go no mo'.
"I 'member my folks had big times come Christmas. Dey never did work on Sundays, jist set around and rest. Dey never worked in bad weather. Dey never did go to de field till seven o'clock.
"I married in 1919. I have two step-daughters and one step-son. My step-son lives in San Antonio. I have six step-grandchillen. I was a member of de Baptist church befo' you was bo'n, lady.
Dibble, Fred
Beaumont, Jefferson Co. Dist. #3
ROSA GREEN, 85 years old, was born at Ketchi, Louisiana, but as soon as she was old enough became a housegirl on the plantation of Major "Bob" Hollingsworth at Mansfield, Louisiana. To the best of her knowledge, she was about 13 when the "freedom papers" were read. She had had 13 children by her two husbands, both deceased, and lives with her youngest daughter in Beaumont. Their one-room, unpainted house is one of a dozen unprepossessing structures bordering an alleyway leading off Pine Street. Rosa, a spry little figure, crowned with short, snow-white pigtails extending in various directions, spends most of her time tending her small flowerbeds and vegetable garden. She is talkative and her memory seems quite active.
"When de w'ite folks read de freedom paper I was 13 year old. I jes' lean up agin de porch, 'cause I didn' know den what it was all about. I war'nt bo'n in Texas, I was bo'n in Ketchi, but I was rais' in Manfiel'. Law, yes, I 'member de fight at Manfiel'. My ol' marster tuk all he niggers and lef' at night. Lef' us little ones; say de Yankees could git us effen day wan' to, 'cause we no good no way, and I wouldn' care if dey did git us. Dey put us in a sugar hogshead and give us a spoon to scrape out de sugar. 'Bout de ol' plantation, I work a little w'ile in de fiel'. I didn' know den like I see now. Dese chillen bo'n wid mo' sense now dan we was den. Dey was 'bout ten cullud folks on de place. My ol' marster name Bob Hollingsworth, but dey call 'im Major, 'cause he was a major in de war, not de las' one, but de one way back yonder. Ol' missus work de little ones roun' de house and under de house and kep' ev'yt'ing clean as yo' han'. The ol' marster I thought was de meanes' man de Lawd ever made. Look like he cuss ev'y time he open he mouth. De neighbor w'ite folks, some good, some bad. My work was cleanin' up 'roun de house and nussin' de chillen. Only times I went to church when day tuk us long to min' de chillen. When de battle of Manfiel' was, we didn' git out much. When de Yankees was comin' to Gran' Cane, my w'ite folks dig a big pit and put der meat and flour and all in it and cover it over wid dirt and put wagon loads of pine straw over it. It was 'bout five or six mile to Manfield and 'bout 49 or 50 mile to Shreveport. My ol' marster tuk all he niggers and went off somweres, dey called it Texas, but I didn' know where. De ol'er ones farm. Dey rais' ev'yt'ing dey could put in de groun', dey did. My pa was kirrige(carriage) driver for my ol' missus. He was boss nigger fo' de cullud men when marster wan't right dere. My father jis' stay dere. See, dey free our people in July. Dat leave de whole crop stanin' dere in de fiel'. Dey had to stay dere and take care of de crop. After dat dey commence makin' contraks and bargins. I was 22 years ol' when I marry de fus' time. Both my husban's dead. I had 13 chillen in all.
"De fus' time I went to church, missus tuk me and another gal to min' de chillen. I never heared a preacher befo'. I 'member how de preacher word de hymn:
'Come, ye sinners, po' and needy.
Weak and wounded, sick and so'.'
"I couldn' understan' it, but now when I look down on it I sees it now. I bleeve us been here goin' on fo' year' right yere in dis house."
WILLIAM GREEN, or "Reverend Bill", as he is call by the other Negroes, was brought to Texas from Mississippi in 1862. His master was Major John Montgomery. William is 87 years old. He has lived in San Antonio, Texas, for 50 years.
"I is Reverend Bill, all right, but I is 'fraid dat compliment don't belong to me no more, 'cause I quit preachin' in favor of de young men.
"I kin tell you my 'speriences in savin'—mis'ry dat was, is peace dat is. I tells you dis 'spite of bein' alone in de world with no chillun.
"I is raised a slave and 'mancipated in June, but I 'members de old plantation whar I is born. Massa John Montgomery, he owned me, and he went to de war and git kilt. I knowed 'bout de war, though us slaves wasn't sposed to know nothin' 'bout it. I was livin' in Texas then, 'cause Massa John moved over here from Mis'sippi. In dat place niggers was allus wrong, no matter what, but it was better in dis place. We used to think we was lucky to git over here to Texas, and we used to sing a song 'bout it:
"'Over yonder is de wild-goose nation,
Whar old missus has sugar plantation—
Sugar grows sweet but de plantation's sour,
'cause de nigger jump and run every hour.
"'I has you all to know, you all to know,
Dare's light on de shore,
Says little Bill to big Bill,
There's a li'l nigger to write and cipher.'
"I don't know what de song meant but we thought we'd git free here in Texas, and we'd git eddicated, and dat's de meanin' of de talk about writin' and cipherin'.
"Well, when I is free I isn't free, 'cause de boss wants me and another boy to stay till we's 21 year old. But old Judge Longworth, he come down dere and dere was pretty near a fight, and he 'splains to us we was free.
"'bout five year after dat I takes up preachin' and I preaches for a long time, and I works on a farm, half and half with de owner. I has a good life, but now I's too old to preach.
PAULINE GRICE, 81, was born a slave of John Blackshier, who owned her mother, about 150 slaves, 50 slave children, and a large plantation near Atlanta, Georgia. Pauline married Navasota Grice in 1875 and they moved to Texas in 1917. Since her husband's death in 1928 Pauline has depended on the charity of friends, with whom she lives at 2504 Ross Ave., North Fort Worth, Texas.
"White man, dis old cullud woman am not strong. 'Bout all my substance am gone now. De way you sees me layin' on dis bed am what I has to do mos' de time. My mem'randum not so good like 'twas.
"De place I am borned am right near Atlanta, in Georgia, and on dat plantation of Massa John Blackshier. A big place, with 'bout 150 growed slaves and 'bout 50 pickininnies. I doesn't work till near de surrender, 'cause I's too small. But us don't leave Massa John, us go right on workin' for him like 'fore.
"Massa John am de kind massa and don't have whuppin's. He tell de overseer, 'If you can't make dem niggers work without de whup, den you not de man I wants.' Mos' de niggers 'have theyselves and when dey don't massa put dem in de li'l house what he call de jail, with nothin' to eat till deys ready to do what he say. Onct or twict he sell de nigger what won't do right and do de work.
"Us have de cabin what am made from logs but us only sleeps dere. All us cookin' done in de big kitchen. Dere am three women what do dat, and give us de meals in de long shed with de long tables.
"To de bes' of dis nigger's mem'randum, de feed am good. Plenty of everything and corn am de mostest us have. Dere am cornbread and cornmeal mush and corn hominy and corn grits and parched corn for drink, 'stead of tea or coffee. Us have milk and 'lasses and brown sugar, and some meat. Dat all raise on de place. Stuff for to eat and wear, dat am made by us cullud folks and dat place am what dey calls se'f-s'portin'. De shoemaker make all de shoes and fix de leather, too.
"After breakfas' in de mornin' de niggers am gwine here, dere and everywhere, jus' like de big factory. Every one to he job, some a-whistlin', some a-singin'. Dey sings diff'rent songs and dis am one when deys gwine to work:
"'Old cotton, old corn, see you every morn,
Old cotton, old corn, see you since I's born.
Old cotton, old corn, hoe you till dawn,
Old cotton, old corn, what for you born?'
"Yes, suh, everybody happy on massa's place till war begin. He have two sons and Willie am 'bout 18 and Dave am 'bout 17. Dey jines de army and after 'bout a year, massa jine too, and, course, dat make de missy awful sad. She have to 'pend on de overseer and it warn't like massa keep things runnin'.
"In de old days, if de niggers wants de party, massa am de big toad in de puddle. And Christmas, it am de day for de big time. A tree am fix, and some present for everyone. De white preacher talk 'bout Christ. Us have singin' and 'joyment all day. Den at night, de big fire builded and all us sot 'round it. Dere am 'bout hundred hawg bladders save from hawg killin'. So, on Christmas night, de chillen takes dem and puts dem on de stick. Fust dey is all blowed full of air and tied tight and dry. Den de chillen holds de bladder in de fire and purty soon, 'BANG,' dey goes. Dat am de fireworks.
"Dat all changed after massa go to war. Fust de 'federate sojers come and takes some mules and hosses, den some more come for de corn. After while, de Yankee sojers comes and takes some more. When dey gits through, dey ain't much more tookin' to be done. De year 'fore surrender, us am short of rations and sometime us hongry. Us sees no battlin' but de cannon bang all day. Once, dey bang two whole days 'thout hardly stoppin'. Dat am when missy go tech in de head, 'cause massa and de boys in dat battle. She jus' walk 'round de yard and twist de hands and say, 'Dey sho' git kilt. Dey sho' dead.' Den when extra loud noise come from de cannon, she scream. Den word come Willie am kilt. She gits over it, but she am de diff'rent woman. For her, it am trouble, trouble and more trouble.
"She can't sell de cotton. Dey done took all de rations and us couldn't eat de cotton. One day she tell us, 'De war am on us. De sojers done took de rations. I can't sell de cotton, 'cause of de blockade.' I don't know what am dat blockade, but she say it. 'Now,' she say, 'All you cullud folks born and raise here and us allus been good to you. I can't holp it 'cause rations am short and I'll do all I can for you. Will yous be patient with me?' All us stay dere and holp missy all us could.
"Den massa come home and say, 'Yous gwine be free. Far as I cares, you is free now, and can stay here and tough it through or go where you wants. I thanks yous for all de way yous done while I's gone, and I'll holp you all I can.' Us all stay and it sho' am tough times. Us have most nothin' to eat and den de Ku Klux come 'round dere. Massa say not mix with dat crowd what lose de head, jus' stay to home and work. Some dem niggers on other plantations ain't keep de head and dey gits whupped and some gits kilt, but us does what massa say and has no trouble with dem Klux.
"It 'bout two year after freedom mammy gits marry and us goes and works on shares. I stays with dem till 1875 and den marries Navasota Robert Grice and us live by farmin' till he die, nine year since. 'Bout 20 year since us come here from Georgia and works de truck farm. I has two chillen but dey dead. De way I feels now, 'twon't be long 'fore I goes, too. My friends is good to me and lets me stay with dem.
MANDY HADNOT, small and forlorn looking, as she lies in a huge, old-fashioned wooden bed, appears very black in contrast to the clean white sheets and a thick mop of snowy wool on her head. She does not know her age, but from her appearance and the details she remembers of her years as slave in the Slade home, near Cold Springs, Texas, she must be very old. She lives in Woodville, Texas, with her husband, Josh, to whom she has been married 13 years.
"I's too small to 'member my father, 'cause he die when I jus' a baby. Dey was my mudder and me and de ole mistus and marster on de plantation. It were mo' jus' a farm, but dey raise us all we need to eat and feed de cows and hosses.
"De earlies' 'membrance I hab is when de ole marster drive into de town for supplies every two weeks. Us place was right near Col' Springs. He was a good man. He treat dis lil' darky jus' like he own chile, 'cause he never hab any chillen of his own. I know 'bout de time he comin' home when he go to town and I wait down by de big gate. Purty soon I see de big ox comin' and see de smoke from de road dust flyin'. Den I know he almos' home and I holler and wave my han' and he holler and wave he han' right back. He allus brung me somethin', jus' like I he own little gal. Sometime he brung me a whistle or some candy or doll or somethin'.
"One Easter he brung me de purties' lil' hat I ever did see. My ole mistus took me to Sunday school with her and I spruce up in dat hat.
"Every Christmas 'fore ole marster die he fix me up a tree out de woods. Dey put popco'n on it to trim it and dey give me sometime a purty dress or shoes and plenty candy and maybe a big, red apple. Dey hab a big san' pile for me to play in, but I never play with any other chillen. My mammy, Emily Budle, she cook and clean up mistus log house cabin. After de ole marster die dey both work in de fiel' and raise plenty vegetables to can and eat. My task was to shell peas and watch and stir de big cookin' pots on de fireplace.
"My mistus hav lots of company. When she come in and say, 'Mandy, shine up de knife and fork and put de polish on de pianny, I allus happy, 'cause I lub to see folks come. Us hab chicken and all kinds of good things. De preacher, he was big, jolly man, he come to de house 'bout one Sunday in every month. Sometime dey brung lil' white chillen to dinner. Den us play
'Rabbit, rabbit.
Jump fru' de crack.'
and
'Kitty, kitty,
In de corner,
Meow, meow,
Run, kitty, run.'
"De ole marster pick me out a lil', gentle hoss named Julie and dat was my very own hoss. It was jus' a common lil' hoss. I uster sneak sugar out de barrel to feed Julie. Dey had a big smokehouse on de farm where dey kep' all kin's of good things like sugar and sich. Dey had fruits of all kin's put up.
"Every mornin' de ole mistus took out de big Bible and hab prayer meetin' for jus' us three. Us never learn read much, tho' she try teach me some. When I's 'bout nine year ole she buy me a purty white dress and took me to jine de church. She was a little, white-hair' woman, what never los' her temper 'bout nothin'. She use' to let me bump on her pianny and didn' say nothin'. She couldn' play de pianny but she kinder hope maybe I could, but I never did learn how.
"When freedom come my mudder and me pay no 'tention to it. Us stay right on de place. Purty soon my mudder die and I jus' took up her shoes. One day I's makin' a bonfire in de yard and ketch my dress on fire. De whol side of my lef' leg mos' bu'n off. Mistus was so lil' she couldn' lif' me but she fin'ly git me to bed. Dere I stay for long, long time, and she wait on me han' and feet. She make linseed poultice and kep' de bu'n grease good. Mos' time she leave all de wo'k stan' in de middle of de floor and read de Bible and pray for me to git heal up and not suffer. She cry right 'long with me when I cry, 'cause I hurt so.
"When I's 16 year ole I want to hab courtin'. Mistus 'low me to hab de boy come right to de big house to see me. He come two mile every Sunday and us go to Lugene Baptist church. Den she hav nice Sunday dinner for both us. She let me go to ice cream supper, too. Dey didn' hab no freezer den, jus' a big pan in some ice. De boys and girls took tu'ns stirrin' de cream. It never git real ha'd but stay kinder slushy. Dey serve cake. Us hav pie supper, too. Whoever git de girl's pie eat it with her.
"My ole mistus she pay me money right 'long after freedom but I too close to spen' any. Den when I 'cide to marry Bob Thomas, she he'p me fix a hope ches'. I buys goods for sheets and table kivers and one nice Sunday set dishes.
"Us marry right in de parlor of de mistus house. De white man preacher marry us and mistus she give me 'way. Ole mistus he'p me make my weddin' dress outta white lawn. I hab purty long, black hair and a veil with a ribbon 'round de fron'. De weddin' feas' was strawberry ice cream and yaller cake. Ole mistus giv me my bedstead, one of her purtiest ones, and de set dishes and glasses us eat de weddin' dinner outta. My husban' gib me de trabblin' dress, but I never use dat dress for three weeks, though, 'cause ole mistus cry so when I hafter leave dat I stay for three weeks after I marry.
"She all 'lone in de big house and I think it break her heart. I ain' been gone to de sawmill town very long when she sen' for me. I go to see her and took a peach pie, 'cause I lub her and I know dat's what she like better'n anything. She was sick and she say, 'Mandy, dis de las' time us gwineter see each other, 'cause I ain' gwineter git well. You be a good girl and try to git through de worl' dat way.' Den she make me say de Lord Prayer for her jus' like she allus make me say it for a night prayer when I lil' gal. I never see her no mo'.
"Me and Bob Thomas and dis husban', Josh, what I marry thirteen year ago, hab 'bout 10 chillen all togedder. Us been lib here many a year. I don' care so much 'bout leavin' dis yearthly home, 'cause I knows I gwineter see de ole mistus up dere and I tell her I allus 'member what she tell me and try lib dat way all time.
WILLIAM HAMILTON belonged to a slave trader, who left him on the Buford plantation, near Village Creek, Texas. The trader did not return, so the Buford family raised the child with their slaves. William now lives at 910 E. Weatherford St., Ft. Worth, Texas.
"Who I is, how old I is and where I is born, I don't know. But Massa Buford told me how durin' de war a slave trader name William Hamilton, come to Village Creek, where Massa Buford live. Dat trader was on his way south with my folks and a lot of other slaves, takin' 'em somewheres, to sell. He camped by Massa Buford's plantation and asks him, 'Can I leave dis li'l nigger here till I comes back?' Massa Buford say, 'Yes,' and de trader say he'll be back in 'bout three weeks, soon as he sells all the slaves. He mus' still be sellin' 'em, 'cause he never comes back so far and there I am and my folks am took on, and I is too li'l to 'member 'em, so I never knows my pappy and mammy. Massa Buford says de trader comes from Missouri, but if I is born dere I don't know.
"De only thing I 'members 'bout all dat, am dere am lots of cryin' when dey tooks me 'way from my mammy. Dat something I never forgits.
"I only 'members after de war, and most de cullud folks stays with Massa Buford after surrender and works de land on shares. Dey have good times on dat place, and don't want to leave. Day has dances and fun till de Ku Klux org'nizes and den it am lots of trouble. De Klux comes to de dance and picks out a nigger and whups him, jus' to keep de niggers scart, and it git so bad dey don't have no more dances or parties.
"I 'members seein' Faith Baldwin and Jeb Johnson and Dan Hester gittin' whupped by de Klux. Dey wasn't so bad after women. It am allus after dark when dey comes to de house and catches de man and whups him for nothin'. Dey has de power, and it am done for to show dey has de power. It gits so bad round dere, dat de menfolks allus eats supper befo' dark and takes a blanket and goes to de woods for to sleep. Alex Buford don't sleep in de house for one whole summer.
"No one knowed when de Klux comin'. All a-sudden up dey gallops on hosses, all covered with hoods, and bust right into de house. Jus' latches 'stead of locks was used dem days. Dey comes sev'ral times to Alex' house but never cotches him. I'd hear dem comin' when dey hit de lane and I'd holler, 'De Klux am comin'.' It was my job, after dark, listenin' for dem Klux, den I gits under de bed.
"Why dey comes so many times round dere, am 'cause de second time dey comes, Jane Bensom am dere. Jane am lots of woman, wide as de door and tall, and weighs 'bout three hunder pounds. I calls, 'Here comes de Klux,' and makes for under de bed. There am embers in de fireplace and she fills a pail with dem and when de Klux busts in de door she lets dem have de embers in de face, and den out de back door she goes. Two of dem am burnt purty bad. De nex' night back dey comes and asks where Jane am. She 'longs to Massa John Ditto and am so big everybody knows her, but de niggers won't tell on her. She leaves de country fin'ly, but dey comes lookin' for her every night for two months.
"Right over on Massa Ditto's place, am a killin' of a baby by dem Klux. De baby am in de mammy's arms and a bunch of Klux ridin' by takes a shot at de mammy, and it hits de baby and kills it.
"Right after de baby killin', sojers with blue coats comes dere and camps front of Massa Buford's place and pertects de cullud folks. I goes over to dey camp every day and dey gives me lots of good eats.
"De cullud folks has lots of trouble after de war, 'cause dey am ir'rant niggers and gits foolishment in de head. They gits de idea de white folks should give dem land and mules and sich. Over in de valley, Massa Moses owns lots of land and fifty nigger families, and he gives each family a deed to 'bout fifty acres. Some dem cullud folks grandchillen still on dat land, too, de Parkers and Farrows and Nelsons and some others. Den all de other niggers thinks dey should git land, too, but dey don't, and it make dem git foolishment and git in trouble.
"In 1897 I marries Effie Coleman and has no chillens, so I is alone in de world now. I can't do much and lives on de $10.00 de month pension. De white folks lets me live in dis shack for mowin' de lawn, but I worries 'bout when I can't do no more work. It am de awful way to spend you last days.