Part 9
"Finally, I saw that I could never do any more good in Mason County, so I decided to take my freedom, too. I had a wife by this time, and one night we quietly slipped across and headed for Mr. Rankin's bell and light. It looked like we had to go almost to China to get across that river: I could hear the bell and see the light on Mr. Rankin's place, but the harder I rowed, the farther away it got, and I knew if I didn't make it I'd get killed. But finally, I pulled up by the lighthouse, and went on to my freedom--just a few months before all of the slaves got their's. I didn't stay in Ripley, though; I wasn't taking no chances. I went on to Detroit and still live there with most of 10 children and 31 grandchildren.
"The bigger ones don't care so much about hearin' it now, but the little ones never get tired of hearin' how their grandpa brought Emancipation to loads of slaves he could touch and feel, but never could see."
REFERENCES
1. Interview with subject, Arnold Gragston, present address, Robert Hungerford College Campus, Eatonville (P.O. Maitland) Florida
(Subject is relative of President of Hungerford College and stays several months in Eatonville at frequent intervals. His home is Detroit, Michigan).
FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)
Pearl Randolph, Field Worker Jacksonville, Florida December 18, 1936
HARRIETT GRESHAM
Born on December 6, 1838, Harriett Gresham can recall quite clearly the major events of her life as a slave, also the Civil War as it affected the slaves of Charleston and Barnwell, South Carolina.
She was one of a, group of mulattoes belonging to Edmond Bellinger, a wealthy plantation owner of Barnwell. With her mother, the plantation seamstress and her father, a driver, she lived in the "big house" quarters, and was known as a "house nigger." She played with the children of her mistress and seldom mixed with the other slaves on the plantation.
To quote some of her quaint expressions: "Honey I aint know I was any diffrunt fum de chillen o' me mistress twel atter de war. We played and et and fit togetter lak chillen is bound ter do all over der world. Somethin allus happened though to remind me dat I was jist a piece of property."
"I heard der gun aboomin' away at Fort Sumpter and fer de firs' time in my life I knowed what it was ter fear anythin' cept a sperrit. No, I aint never seed one myself but--"
"By der goodness o'God I done lived ter waltz on der citadel green and march down a ile o' soldiers in blue, in der arms o' me husban', and over me haid de bay'nets shined."
"I done lived up all my days and some o' dem whut mighta b'longed ter somebody else is dey'd done right in der sight o' God." "How I know I so old?" "I got documents ter prove it." The documents is a yellow sheet of paper that appears to be stationery that is crudely decorated at the top with crissed crossed lines done in ink. Its contents in ink are as follows:
Harriett Pinckney, born September 25, 1790. Adeline, her daughter, born October 1, 1809. Betsy, her daughter, born September 11, 1811. Belinda, her daughter, born October 4, 1813. Deborah, her daughter, born December 1, 1815. Stephen, her son, born September 1, 1818.
Harriett's Grandchildren
Bella, the daughter of Adeline born July 5, 1827. Albert, son of Belinda born August 19, 1833. Laurence, son of Betsy born March 1, 1835. Sarah Ann Elizabeth, daughter of Belinda born January 3, 1836. Harriett, daughter of Belinda born December 6, 1838. (This record was given Harriett by Mrs. Harriett Bellinger, her mistress. Each slave received a similar one on being freed.)
As a child Harriett played about the premises of the Bellinger estate, leading a very carefree life as did all the slave children belonging to Edmond Bellinger. When she was about twelve years old she was given small tasks to do such as knitting a pair of stockings or dusting the furniture and ample time was given for each of these assignments.
This was a very large plantation and there was always something for the score of slaves to do. There were the wide acres of cotton that must be planted, hoed and gathered by hand. A special batch of slave women did the spinning and weaving, while those who had been taught to sew, made most of the clothing worn by slaves at that time.
Other products grown here were rice, corn, sugarcane, fruits and vegetables. Much of the food grown on the plantation was reserved to feed the slaves. While they must work hard to complete their tasks in a given time, no one was allowed to go hungry or forced to work if the least ill.
Very little had to be bought here. Candles ware made in the kitchen of the "big house," usually by the cook who was helped by other slaves. These were made of beeswax gathered on the plantation. Shoes were made of tanned dried leather and re-inforced with brass caps; the large herds of cattle, hogs and poultry furnished sufficient meat. Syrup and sugar were made from the cane that was carried to a neighboring mill.
Harriett remembers her master as being exceptionally kind but very severe when his patience was tried too far. Mrs. Bellinger was dearly loved by all her slaves because she was very thoughtful of them. Whenever there was a wedding, frolic or holiday or quilting bee, she was sure to provide some extra "goody" and so dear to the hearts of the women were the cast off clothes she so often bestowed upon them on these occasions.
The slaves were free to invite those from the neighboring plantations to join in their social gatherings. A Negro preacher delivered sermons on the plantation. Services being held in the church used by whites after their services on Sunday. The preacher must always act as a peacemaker and mouthpiece for the master, so they were told to be subservient to their masters in order to enter the Kingdom of God. But the slaves held secret meetings and had praying grounds where they met a few at a time to pray for better things.
Harriett remembers little about the selling of slaves because this was never done on the Bellinger plantation. All slaves were considered a part of the estate and to sell one, meant that it was no longer intact.
There were rumors of the war but the slaves on the Bellinger place did not grasp the import of the war until their master went to fight on the side of the Rebel army. Many of them gathered about their mistress and wept as he left the home to which he would never return. Soon after that it was whispered among the slaves that they would be free, but no one ran away.
After living in plenty all their lives, they were forced to do without coffee, sugar salt and beef. Everything available was bundled off to the army by Mrs. Bellinger who shared the popular belief that the soldiers must have the best in the way of food and clothing.
Harriett still remembers very clearly the storming of Fort Sumpter. The whole countryside was thrown into confusion and many slaves were mad with fear. There were few men left to establish order and many women loaded their slaves into wagons and gathered such belongings as they could and fled. Mrs. Bellinger was one of those who held their ground.
When the Union soldiers visited her plantation they found the plantation in perfect order. The slaves going about their tasks as if nothing unusual had happened. It was necessary to summon them from the fields to give them the message of their freedom.
Harriett recalls that her mistress was very frightened but walked upright and held a trembling lip between her teeth as they waited for her to sound for the last time the horn that had summoned several generations of human chattel to and from work.
Some left the plantation; others remained to harvest the crops. One and all they remembered to thank God for their freedom. They immediately began to hold meetings, singing soul stirring spirituals. Harriett recalls one of these songs. It is as follows:
T'ank ye Marster Jesus, t'ank ye, T'ank ye Marster Jesus, t'ank ye, T'ank ye Marster Jesus, t'ank ye Da Heben gwinter be my home. No slav'ry chains to tie me down, And no mo' driver's ho'n to blow fer me No mo' stocks to fasten me down Jesus break slav'ry chain, Lord Break slav'ry chain Lord, Break slav'ry chain Lord, Da Heben gwinter be my home.
Harriett's parents remained with the widowed woman for a while. Had they not remained, she might not have met Gaylord Jeannette, the knight in Blue, who later became her husband. He was a member of Company "I", 35th Regiment. She is still a bit breathless when she relates the details of the military wedding that followed a whirlwind courtship which had its beginning on the citadel green, where the soldiers stationed there held their dress parade. After these parades there was dancing by the soldiers and belles who had bedecked themselves in their Sunday best and come out to be wooed by a soldier in blue.
Music was furnished by the military band which offered many patriotic numbers that awakened in the newly freed Negroes that had long been dead--patriotism. Harriett recalls snatches of one of these songs to which she danced when she was 20 years of age. It is as follows:
Don't you see the lightning flashing in the cane brakes, Looks like we gonna have a storm Although you're mistaken its the Yankee soldiers Going to fight for Uncle Sam. Old master was a colonel in the Rebel army Just before he had to run away-- Look out the battle is a-falling The darkies gonna occupy the land.
Harriett believes the two officers who tendered congratulations shortly after her marriage to have been Generals Gates and Beecher. This was an added thrill to her.
As she lived a rather secluded life, Harriett Gresham can tell very little about the superstitions of her people during slavery, but knew them to be very reverent of various signs and omens. In one she places much credence herself. Prior to the Civil War, there were hordes of ants and everyone said this was an omen of war, and there was a war.
She was married when schools were set up for Negroes, but had no time for school. Her master was adamant on one point and that was the danger of teaching a slave to read and write, so Harriett received little "book learning."
Harriett Gresham is the mother of several children, grandchildren and great grandchildren. Many of them are dead. She lives at 1305 west 31st Street, Jacksonville, Florida with a grand daughter. Her second husband is also dead. She sits on the porch of her shabby cottage and sews the stitches that were taught her by her mistress, who is also dead. She embroiders, crochets, knits and quilts without the aid of glasses. She likes to show her handiwork to passersby who will find themselves listening to some of her reminiscences if they linger long enough to engage her in conversation--for she loves to talk of the past.
She still corresponds with one of the children of her mistress, now an old woman living on what is left of a once vast estate at Barnwell, South Carolina. The two old women are very much attached to each other and each in her letters helps to keep alive the memories of the life they shared together as mistress and slave.
REFERENCE
1. Personal interview with Harriett Gresham, 1305 West 31st, Street, Jacksonville, Florida
FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)
Alfred Farrell, Field Worker John A. Simms, Editor Dive Oak, Florida August 30, 1936
BOLDEN HALL
Bolden Hall was born in Walkino, Florida, a little town in Jefferson County, on February 13, 1853, the son of Alfred and Tina Hall. The Halls who were the slaves of Thomas Lenton, owner of seventy-five or a hundred slaves, were the parents of twenty-one children. The Halls, who were born before slavery worked on the large plantation of Lenton which was devoted primarily to the growing of cotton and corn and secondarily to the growing of tobacco and pumpkins. Lenton was very good to his slaves and never whipped them unless it was absolutely necessary--which was seldom! He provided them with plenty of food and clothing, and always saw to it that their cabins were liveable. He was careful, however, to see that they received no educational training, but did not interfere with their religious quest. The slaves were permitted to attend church with their masters to hear the white preacher, and occasionally the master--supposedly un-beknown to the slaves--would have an itinerant colored minister preach to the slaves, instructing them to obey their master and mistress at all times. Although freedom came to the slaves in January, Master Lenton kept them until May in order to help him with his crops. When actual freedom was granted to the slaves, only a few of the young ones left the Lenton plantation. In 1882 Bolden Hall came to Live Oak where he has resided ever since. He married but his wife is now dead, and to that union one child was born.
Charlotte Martin
Charlotte Mitchell Martin, one of twenty children born to Shepherd and Lucinda Mitchell, eighty-two years ago, was a slave of Judge Wilkerson on a large plantation in Sixteen, Florida, a little town near Madison. Shepherd Mitchell was a wagoner who hauled whiskey from Newport News, Virginia for his owner. Wilkerson was very cruel and held them in constant fear of him. He would not permit them to hold religious meetings or any other kinds of meetings, but they frequently met in secret to conduct religious services. When they were caught, the "instigators"--known or suspected--were severely flogged. Charlotte recalls how her oldest brother was whipped to death for taking part in one of the religious ceremonies. This cruel act halted the secret religious services.
Wilkerson found it very profitable to raise and sell slaves. He selected the strongest and best male and female slaves and mated them exclusively for breeding. The huskiest babies were given the best of attention in order that they might grow into sturdy youths, for it was those who brought the highest prices at the slave markets. Sometimes the master himself had sexual relations with his female slaves, for the products of miscegenation were very remunerative. These offsprings were in demand as house servants.
After slavery the Mitchells began to separate. A few of the children remained with their parents and eked out their living from the soil. During this period Charlotte began to attract attention with her herb cures. Doctors sought her out when they were stumped by difficult cases. She came to Live Oak to care for an old colored woman and upon whose death she was given the woman's house and property. For many years she has resided in the old shack, farming, making quilts, and practicing her herb doctoring. She has outlived her husband for whom she bore two children. Her daughter is feebleminded--her herb remedies can't cure her!
Sarah Ross
Born in Benton County, Mississippi nearly eighty years ago, Sarah is the daughter of Harriet Elmore and William Donaldson, her white owner. Donaldson was a very cruel man and frequently beat Sarah's mother because she would not have sexual relations with the overseer, a colored man by the name of Randall. Sarah relates that the slaves did not marry, but were forced--in many cases against their will--to live together as man and wife. It was not until after slavery that they learned about the holy bonds of matrimony, and many of them actually married.
Cotton, corn, and rice were the chief products grown on the Donaldson plantation. Okra also was grown, and from this product coffee was made. The slaves arose with the sun to begin their tasks in the fields and worked until dusk. They were beaten by the overseer if they dared to rest themselves. No kind of punishment was too cruel or severe to be inflicted upon these souls in bondage. Frequently the thighs of the male slaves were gashed with a saw and salt put in the wound as a means of punishment for some misdemeanor. The female slaves often had their hair cut off, especially those who had long beautiful hair. If a female slave was pregnant and had to be punished, she was whipped about the shoulders, not so much in pity as for the protection of the unborn child. Donaldson's wife committed suicide because of the cruelty not only to the slaves but to her as well.
The slaves were not permitted to hold any sort of meeting, not even to worship God. Their work consumed so much of their time that they had little opportunity to congregate. They had to wash their clothes on Sunday, the only day which they could call their own. On Sunday afternoon some of the slaves were sent for to entertain the family and its guests.
Sarah remembers the coming of the Yankees and the destruction wrought by their appearance. The soldiers stripped the plantation owners of their meats, vegetables, poultry and the like. Many plantation owners took their own lives in desperation. Donaldson kept his slaves several months after liberation and defied them to mention freedom to him. When he did give them freedom, they lost no time in leaving his plantation which held for them only unpleasant memories. Sarah came to Florida thirty-five years ago. She has been married twice, and is the mother of ten children, eight of whom are living.
REFERENCES
1. Personal interview with Bolden Hall, living near the Masonic Hall, in the Eastern section of Live Oak, Florida
2. Personal interview with Charlotte Martin, living near Greater Bethel African Methodist Episcopal Church, in the Eastern section of Live Oak, Florida
3. Sarah Ross, living near Greater Bethel African Methodist Episcopal church, Live Oak, Florida
FEDERAL WRITERS' PROJECT American Guide, (Negro Writers' Unit)
Pearl Randolph, Field Worker Lake City, Florida January 14, 1937
REBECCA HOOKS
Rebecca Hooks, age 90 years, is one of the few among the fast-thinning ranks of ex-slaves who can give a clear picture of life "befo' de wah."
She was born in Jones County, Georgia of Martha and Pleasant Lowe, who were slaves of William Lowe. The mother was the mulatto offspring of William Lowe and a slave woman who was half Cherokee. The father was also a mulatto, purchased from a nearby plantation.
Because of this blood mixture Rebecca's parents were known as "house niggers," and lived on quarters located in the rear of the "big house." A "house nigger" was a servant whose duties consisted of chores around the big house, such as butler, maid, cook, stableman, gardner and personal attendant to the man who owned him.
These slaves were often held in high esteem by their masters and of course fared much better than the other slaves on the plantation. Quite often they were mulattoes as in the case of Rebecca's parents. There seemed to be a general belief among slave owners that mulattoes could not stand as much laborious work as pure blooded Negro slaves. This accounts probably for the fact that the majority of ex-slaves now alive are mulattoes.
The Lowes were originally of Virginia and did not own as much property in Georgia as they had in Virginia. Rebecca estimates the number of slaves on this plantation as numbering no more than 25.
They were treated kindly and cruelly by turns, according to the whims of a master and mistress who were none too stable in their dispositions. There was no "driver" or overseer on this plantation, as "Old Tom was devil enough himself when he wanted to be," observes Rebecca. While she never felt the full force of his cruelties, she often felt sorry for the other slaves who were given a task too heavy to be completed in the given time; this deliberately, so that the master might have some excuse to vent his pentup feelings. Punishment was always in the form of a severe whipping or revocation of a slave's privilege, such as visiting other plantations etc.
The Lowes were not wealthy and it was necessary for them to raise and manufacture as many things on the plantation as possible. Slaves toiled from early morning until night in the corn, cotton sugar cane and tobacco fields. Others tended the large herds of cattle from which milk, butter, meat and leather was produced. The leather was tanned and made into crude shoes for the slaves for the short winter months. No one wore shoes except during cold weather and on Sundays. Fruit orchards and vegetables were also grown, but not given as much attention as the cotton and corn, as these were the main money crops.
As a child Rebecca learned to ape the ways of her mistress. At first this was considered very amusing. Whenever she had not knitted her required number of socks during the week, she simply informed them that she had not done it because she had not wanted to--besides she was not a "nigger." This stubbornness accompanied by hysterical tantrums continued to cause Rebecca to receive many stiff punishments that might have been avoided. Her master had given orders that no one was ever to whip her, so devious methods were employed to punish her, such as marching her down the road with hands tied behind her back, or locking her in a dark room for several hours with only bread and water.
Rebecca resembled very much a daughter of William Lowe. The girl was really her aunt, and very conscious of the resemblance. Both had brown eyes and long dark hair. They were about the same height and the clothes of the young mistress fitted Rebecca "like a glove." To offset this likeness, Rebecca's hair was always cut very short. Finally Rebecca rebelled at having her hair all cut off and blankly refused to submit to the treatment any longer. After this happening, the girls formed a dislike for each other, and Rebecca was guilty of doing every mean act of which she was capable to torment the white girl. Rebecca's mother aided and abetted her in this, often telling her things to do. Rebecca did not fear the form of punishment administered her and she had the cunning to keep "on the good side of the master" who had a fondness for her "because she was so much like the Lowes." The mistress' demand that she be sold or beaten was always turned aside with "Dear, you know the child can't help it; its that cursed Cherokee blood in her."
There seemed to be no very strong opposition to a slave's learning to read and write on the plantation, so Rebecca learned along with the white children. Her father purchased books for her with money he was allowed to earn from the sale of corn whiskey which he made, or from work done on some other plantation during his time off. He was not permitted to buy his freedom, however.
On Sundays Rebecca attended church along with the other slaves. Services were held in the white churches after their services were over. They were taught to obey their masters and work hard, and that they should be very thankful for the institution of slavery which brought them from darkest Africa.