Prepared by
the Federal Writers' Project of
the Works Progress Administration
for the State of Florida
INFORMANTS
Anderson, Josephine
Andrews, Samuel Simeon
Austin, Bill
Berry, Frank
Biddie, Mary Minus
Boyd, Rev. Eli
Boynton, Rivana
Brooks, Matilda
Bynes, Titus
Campbel , Patience
Clayton, Florida
Coates, Charles
Coates, Irene
Coker, Neil
Davis, Rev. Young Winston
Dorsey, Douglas
Douglass, Ambrose
Duck, Mama
Dukes, Willis
Everett, Sam and Louisa
Gaines, Duncan
Gantling, Clayborn
Gragston, Arnold
Gresham, Harriett
Hal , Bolden
Hooks, Rebecca
Jackson, Rev. Squires
Kemp, John Henry (Prophet)
Kinsey, Cindy
Lee, Randal
Lycurgas, Edward
McCray, Amanda
Maxwel , Henry
Mitchell, Christine
Moore, Lindsey
Mul en, Mack
Napoleon, Louis
Nickerson, Margrett
Parish, Douglas
Pretty, George
Scott, Anna
Sherman, William
Smalls, Samuel
Taswell, Salena
Taylor, Dave
Thomas, Acie
Thomas, Shack
Towns, Luke
Williams, Willis
Wilson, Claude Augusta
COMBINED INTERVIEWS [TR: County names added]
DADE COUNTY, FLORIDA, EX-SLAVE STORIES
Charley Roberts
Jennie Colder
Banana Williams
Frank Bates
William Neighten
Rivana Boynton [TR: Riviana in text]
Salena Taswell
DADE COUNTY, FLORIDA, FOLKLORE
Annie Trip
Millie Sampson
Annie Gail
Jessie Rowel
Margaret White
Priscilla Mitchell
Fannie McCay
Hattie Thomas
David Lee
FOLK STUFF, FLORIDA
Jules A. Frost
Tampa, Florida
October 20, 1937
JOSEPHINE ANDERSON
HANTS
"I kaint tell nothin bout slavery times cept what I heared folks talk about. I was too young to remember much but I recleck seein my granma milk de cows an do de washin. Granpa was old, an dey let him do light work, mosly fish an hunt.
"I doan member nothin bout my daddy. He died when I was a baby. My stepfather was Stephen Anderson, an my mammy's name was Dorcas. He come fum Vajinny, but my mammy was borned an raised in Wilmington. My name was Josephine Anderson fore I married Willie Jones. I had two half-brothers youngern me, John Henry an Ed, an a half-sister, Elsie. De boys had to mind de calves an sheeps, an Elsie nursed de missus' baby. I done de cookin, mosly, an helped my mammy spin.
"I was ony five year old when dey brung me to Sanderson, in Baker County, Florida. My stepfather went to work for a turpentine man, makin barrels, an he work at dat job till he drop dead in de camp. I reckon he musta had heart disease.
"I doan recleck ever seein my mammy wear shoes. Even in de winter she go barefoot, an I reckon cold didn't hurt her feet no moran her hands an face. We al wore dresses made o' homespun. De thread was spun an de cloth wove right in our own home. My mamy an granmamy an me done it in spare time.
"My weddin dress was blue--blue for true. I thought it was de prettiest dress I ever see. We was married in de court-house, an dat be a mighty happy day for me. Mos folks dem days got married by layin a broom on de floor an jumpin over it. Dat seals de marriage, an at de same time brings em good luck.
"Ya see brooms keeps hants away. When mean folks dies, de old debbil sometimes doan want em down dere in da bad place, so he makes witches out of em, an sends em back. One thing bout witches, dey gotta count everthing fore dey can git acrosst it. You put a broom acrosst your door at night an old witches gotta count ever straw in dat broom fore she can come in.
"Some folks can jes nachly see hants bettern others. Teeny, my gal can.
I reckon das cause she been borned wid a veil--you know, a caul, sumpum what be over some babies' faces when dey is borned. Folks borned wid a caul can see sperrits, an tel whas gonna happen fore it comes true.
"Use to worry Teeny right smart, seein sperrits day an night. My husban say he gonna cure her, so he taken a grain o' corn an put it in a bottle in Teeny's bedroom over night. Den he planted it in de yard, an driv plenty sticks roun da place. When it was growin good, he put leaf-mold roun de stalk, an watch it ever day, an tel us don't _nobody_ touch de stalk. It raise three big ears o' corn, an when dey was good roastin size he pick em off an cook em an tel Teeny eat ever grain offn al three cobs. He watch her while she done it, an she ain never been worried wid hants no more. She sees em jes the same, but dey doan bother her none.
"Fust time I ever knowed a hant to come into our quarters was when I was jes big nough to go out to parties. De game what we use to play was spin de plate. Ever time I think on dat game it gives me de shivers. One time there was a strange young man come to a party where I was. Said he name Richard Green, an he been takin keer o' horses for a rich man what was gonna buy a plantation in dat county. He look kinda slick an dressed-up--diffunt from de rest. All de gals begin to cast sheep's eyes at him, an hope he gonna choose dem when day start playin games.
"Pretty soon dey begin to play spin de plate an it come my turn fust thing. I spin it an cal out 'Mister Green!' He jumps to de middle o' de ring to grab de plate an 'Bang'--bout four guns go off al at oncet, an Mister Green fall to de floor plum dead shot through de head.
"Fore we knowed who done it, de sheriff an some more men jump down from de loft, where dey bean hidin an tell us quit hol erin an doan be scairt. Dis man be a bad deeper--you know, one o' them outlaws what kills folks. He some kinda foreigner, an jes tryin make blieve he a niggah, so's they don't find him.
"Wall we didn't feel like playin no more games, an f'ever after dat you coundn't git no niggahs to pass dat house alone atter dark. Dey say da place was hanted, an if you look through de winder any dark night you could see a man in dere spinnin de plate.
"I sho didn't never look in, cause I done seen more hants aready dan I ever wants to see agin. One night I was goin to my granny's house. It was jes comin dark, an when I got to de crick an start across on de foot-log, dere on de other end o' dat log was a man wid his haid cut off an layin plum over on his shoulder. He look at me, kinda pitiful, an don't say a word--but I closely never waited to see what he gonna talk about. I pure flew back home. I was so scairt I couldn't tel de folks what done happened till I set down an get my breath.
"Nother time, not so long ago, when I live down in Gary, I be walkin down de railroad track soon in de mornin an fore I knowed it, dere was a white man walkin long side o' me. I jes thought it were somebody, but I wadn't sho, so I turn off at de fust street to git way from dere. De nex mawnin I be boin[TR: goin?] to work at de same time. It were kinda foggy an dark, so I never seen nobody till I mighty nigh run into dis same man, an dere he goes, bout half a step ahead o' me, his two hands restin on his be-hind.
"I was so close up to him I could see him plain as I see you. He had fingernails dat long, all cleaned an polished. He was tull, an had on a derby hat, an stylish black clothes. When I walk slow he slow down, an when I stop, he stop, never oncet lookin roun. My feets make a noise on de cinders tween de rails, but he doan make a mite o' noise. Dat was de fust thing got me scairt, but I figger I better find out for sho ifen he be a sperrit; so I say, gook an loud: 'Lookee here, Mister, I jez an old colored woman, an I knows my place, an I wisht you wouldn't walk wid me counta what folks might say.'
"He never looked roun no moren if I wan't there, an I cut my eyes roun to see if there is somebody I can holler to for help. When I looked back he was gone; gone, like dat, without makin a sound. Den I knowed he be a hant, an de nex day when I tel somebody bout it dey say he be de genman what got killed at de crossin a spel back, an other folks has seen him jus like I did. Dey say dey can hear babies cryin at de trestle right near dere, an ain't nobody yit ever found em.
"Dat ain de ony hant I ever seen. One day I go out to de smokehouse to git a mess o' taters. It was after sundown, but still purty light. When I gits dere de door be unlocked an a big man standin half inside. 'What you doin stealin our taters!' I hol ers at him, an pow! He gone, jes like dat. Did I git back to dat house! We mighty glad to eat grits an cornbread dat night.
"When we livin at Titusville, I see my old mammy comin up de road jus as plain as day. I stan on de porch, fixin to run an meet her, when al of a sudden she be gone. I begin to cry an tel de folks I ain't gonna see my mammy agin. An sho nuff, I never did. She die at Sanderson, back in West Florida, fore I got to see her.
"Does I blieve in witches? S-a-a-y, I knows more bout em den to jes
'blieve'--I been _rid_ by em. Right here in dis house. You ain never been rid by a witch? Well, you mighty lucky. Dey come in de night, ginnerly soon after you drop off to sleep. Dey put a bridle on your head, an a bit in your mouth, an a saddle on your back. Den dey take off their skin an hang it up on de wal . Den dey git on you an some nights dey like to ride you to death. You try to hol er but you kaint, counta the iron bit in your mouth, an you feel like somebody holdin you down.
Den dey ride you back home an into your bed. When you hit de bed you jump an grab de kivers, an de witch be gone, like dat. But you know you been rid mighty hard, cause you al wet wid sweat, an you feel plum tired out.
"Some folks say you jus been dreamin, counta de blood stop circulatin in yaur back. Shucks! Dey ain never been rid by a witch, or dey ain sayin dat.
"Old witch docter, he want ten dollers for a piece of string, what he say some kinda charm words over. Tel s me to make a image o' dat old witch outa dough, an tie dat string roun its neck; den when I bake it in de oven, it swell up an de magic string shet off her breath. I didn't have no ten dollar, so he say ifen I git up five dol ar he make me a hand--you know, what collored folks cals a jack. Dat be a charm what will keep de witches away. I knows how to make em, but day doan do no good thout de magic words, an I doan know dem. You take a little pinch o' dried snake skin an some graveyard dirt, an some red pepper an a lock o' your hair wrapped roun some black rooster feathers. Den you spit whiskey on em an wrap em in red flannel an sew if into a bal bout dat big. Den you hang it under your right armpit, an ever week you give it a drink o' whiskey, to keep it strong an powful.
"Dat keep de witches fum ridin you; but nary one o' dese charms work wid dis old witch. I got a purty good idee who she is, an she got a charm powful er dan both of dem. But she kaint git acrosst flaxseed, not till she count ever seed. You doan blieve dat? Huh! I reckon I knows--I done tried it out. I gits me a lil bag o' pure fresh flaxseed, an I sprinkle it all roun de bed; den I put some on top of da mattress, an under de sheet. Den I goes to bed an sleeps like a baby, an dat old witch doan bother me no more.
"Ony oncet. Soon's I wake up, I light me a lamp an look on de floor an dere, side o' my bed was my dress, layin right over dat flaxseed, so's she could walk over on de dress, big as life. I snatch up de dress an throw it an de bed; den I go to sleep, an I ain _never_ been bothered no more.
"Some folks reads de Bible backwards to keep witches fum ridin em, but dat doan do me no good, cause I kaint read. But flaxseed work so good I doan be studyin night-ridin witches no more."
FEDERAL WRITERS' PROJECT
American Guide, (Negro Writers' Unit)
Rachel A. Austin, Field Worker
John A. Simms, Editor
Jacksonville, Florida
October 27, 1936
SAMUEL SIMEON ANDREWS
For almost 30 years Edward Waters College, an African Methodist Episcopal School, located on the north side of Kings Road in the western section of Jacksonville, has employed as watchman, Samuel Simeon Andrews (affectionately cal ed "Parson"), a former slave of A.J. Lane of Georgia, Lewis Ripley of Beaufort, South Carolina, Ed Tillman of Dallas, Texas, and John Troy of Union Springs, Alabama.
"Parson" was born November 18, 1850 in Macon, Georgia, at a place cal ed Tatum Square, where slaves were held, housed and sold. "Speculators"
(persons who traveled from place to place with slaves for sale) had housed 84 slaves there--many of whom were pregnant women. Besides
"Parson," two other slave-children, Ed Jones who now lives in Sparta, Georgia, and George Bailey were born in Tatum Square that night. The morning after their births, a woman was sent from the nearby A.J. Lane plantation to take care of the three mothers; this nurse proved to be
"Parson's" grandmother. His mother told him afterwards that the meeting of mother and daughter was very jubilant, but silent and pathetic, because neither could with safety show her pleasure in finding the other. At the auction which was held a few days later, his mother, Rachel, and her two sons, Solomon Augustus and her infant who was later to be known as "Parson," were purchased by A.J. Lane who had previously bought "Parson's" father, Willis, from a man named Dolphus of Albany, Georgia; thus were husband and wife re-united. They were taken to Lane's plantation three miles out of Sparta, Georgia, in Hancock County. Mr.
Lane owned 85 slaves and was known to be very kind and considerate.
"Parson" lived on the Lane plantation until he was eight years old, when he was sold to Lewis Ripley of Beaufort, South Carolina, with whom he lived for two years; he was then sold to Ed Tillman of Dallas, Texas; he stayed on the Tillman plantation for about a year and until he was purchased by John Troy of Union Springs, Alabama--the richest slave-holder in Union Springs, Alabama; he remained with him until Emancipation. He recalls that during one of these sales about $800.00
was paid for him.
He describes A.J. Lane as being a kind slave-holder who fed his slaves wel and whipped them but little. Al of his other masters, he states, were nice to children, but lashed and whipped the grown-ups.
Mr. Lane's family was comprised of his wife, Fannie (who also was very kind to the slaves) five children, Harriett Ann, Jennie, Jeff, Frankie and Mae Roxie, a brother (whose name he does not recal ) who owned a few slaves but was kind to those that he did own. Although very young during slavery, "Parson" remembers many plantation activities and customs, among which are the fol owing: That the master's children and those of the slaves on the plantation played together; the farm crops consisted of corn, cotton, peas, wheat and oats; that the food for the slaves was cooked in pots which were hung over a fire; that the iron ovens used by the slaves had tops for baking; how during the Civil War, wheat, corn and dried potatoes were parched and used as substitutes for coffee; that his mother was given a peck of flour every two weeks; that a mixture of salt and sand was dug from the earthern floor of the smokehouse and water poured over it to get the salt drippings for seasoning; that most medicine consisted of boiled roots; when thread and cloth were dyed with the dye obtained from maple bark; when shoes were made on a wooden last and soles and uppers fastened together with maple pegs; when the white preachers preached "obey your masters"; that the first buggy that he saw was owned by his master, A.J. Lane; it had a seat at the rear with rest which was usual y occupied by a man who was cal ed the "waiter"; there was no top to the seat and the "waiter" was exposed to the weather. He recalls when wooden slats and tightened ropes were used for bed springs; also the patience of "Aunt Letha" an old woman slave who took care of the children in the neighborhood while their parents worked, and how they enjoyed watching "Uncle Umphrey" tan cow and pig hides.
"Parson" describes himself as being very frisky as a boy and states that he did but very little work and got but very few whippings. Twice he ran away to escape being whipped and hid in asparagus beds in Sparta, Georgia until nightfall; when he returned the master would not whip him because he was apprehensive that he might run away again and be stolen by poorer whites and thus cause trouble. The richer whites, he relates, were afraid of the poorer whites; if the latter were made angry they would round up the owners' sheep and turn them loose into their cotton fields and the sheep would eat the cotton, row by row.
He compares the relationship between the rich and poor whites during slavery with that of the white and Negro people of today.
With a face ful of frowns, "Parson" tel s of a white man persuading his mother to let him tie her to show that he was master, promising not to whip her, and she believed him. When he had placed her in a buck (hands tied on a stick so that the stick would turn her in any direction) he whipped her until the blood ran down her back.
With changed expression he told of an incident during the Civil War: Slaves, he explained had to have passes to go from one plantation to another and if one were found without a pass the "patrol ers" would pick him up, return him to his master and receive pay for their service. The
"patrollers" were guards for runaway slaves. One night they came to Aunt Rhoda's house where a crowd of slaves had gathered and were going to return them to their masters; Uncle Umphrey the tanner, quickly spaded up some hot ashes and pitched it on them; all of the slaves escaped unharmed, while all of the "patrollers" were badly injured; no one ever told on Uncle Umphrey and when Aunt Rhoda was questioned by her master she stated that she knew nothing about it but told them that the
"patrollers" had brought another "nigger" with them; her master took it for granted that she spoke the truth since none of the other Negroes were hurt. He remembers seeing this but does not remember how he, as a little boy, was prevented from telling about it.
Asked about his remembrance or knowledge of the slaves' belief in magic and spel s he said: "I remember this and can just see the dogs running around now. My mother's brother, "Uncle Dick" and "Uncle July" swore they would not work longer for masters; so they ran away and lived in the woods. In winter they would put cotton seed in the fields to rot for fertilizer and lay in it for warmth. They would kill hogs and slip the meat to some slave to cook for food. When their owners looked for them,
"Bob Amos" who raised "nigger hounds" (hounds raised solely to track Negro slaves) was summoned and the dogs located them and surrounded them in their hide-out; one went one way and one the other and escaped in the swamps; they would run until they came to a fence--each kept some
"graveyard dust and a few lightwood splinters" with which they smoked their feet and jumped the fence and the dogs turned back and could track no further. Thus, they stayed in the woods until freedom, when they came out and worked for pay. Now, you know "Uncle Dick" just died a few years ago in Sparta, Georgia."
When the Civil War came he remembers hearing one night "Sherman is coming." It was said that Wheeler's Cavalry of the Confederates was always "running and fighting." Lane had moved the family to Macon, Georgia, and they lived on a place cal ed "Dunlap's Hill." That night four preachers were preaching "Fel ow soldiers, the enemy is just here to Bolden's Brook, sixteen miles away and you may be carried into judgment; prepare to meet your God." While they were preaching, bombs began to fly because Wheeler's Cavalry was only six miles away instead of 16 miles; women screamed and children ran. Wheeler kept wagons ahead of him so that when one was crippled the other would replace it. He says he imagines he hears the voice of Sherman now, saying: "Tel Wheeler to go on to South Carolina; we will mow it down with grape shot and plow it in with bombshell."
Emancipation came and with it great rejoicing. He recal s that Republicans were called "Radicals" just after the close of the Civil War.
Mr. Lane was able to save al of his meat, silver, and other valuables during the war by having a cave dug in the hog pasture; the hogs trampled over it daily.
"Parson" states that among the papers in his trunk he has a piece of money called "shin plasters" which was used during the Civil War.
The slaves were not allowed to attend schools of any kind; and school facilities immediately following Emancipation were very poor; when the first teacher, Miss Smith, a Yankee, came to Sparta, Georgia and began teaching Sunday School, all of the children were given testaments or catechisms which their parents were afraid for them to keep lest their masters whip them, but the teacher cal ed on the parents and explained to them that they were as free as their former masters.
"Parson" states that when he was born, his master named him "Monk." His grandfather, Willis Andrews, who was a free man of Pittsburg, Pennsylvania, purchased the freedom of his wife Lizzie, but was never able to purchase their four children; his father, also named Willis, died a slave, was driven in an ox-cart to a hole that had been dug, put in it and covered up; his mother nor children could stop work to attend the funeral, but after the Emancipation, he and a brother returned, found "Uncle Bob" who helped bury him and located his grave. Soon after he had been given his freedom, "Parson" walked from Union Springs, Alabama where his last master had taken him--back to Macon, Georgia, and rejoined his mother, Rachel, his brothers, Samuel Augustus, San Francisco, Simon Peter, Lewis, Carter, Powell Wendel and sisters, Lizzie and Ann; they al dropped the name of their master, Lane, and took the name of their grandfather, Andrews.
"Parson" possesses an almost uncanny memory and attributes it to his inability to write things down and therefore being entirely dependent upon his memory. He had passed 30 years of age and had two children who could read and write before he could. His connection with Edward Waters Col ege has given him a decided advantage for education and there are few things that he cannot discuss intelligently. He has come in contact with thousands of students and al of the ministers connected with the African Methodist Episcopal Church in the State of Florida and has attended all of the State and General Conferences of this Church for the past half century. He has lived to be 85 years of age and says he will live until he is 106. This he will do because he claims: "Your life is in your hand" and tells these narratives as proof:
"In 1886 when the present Atlantic Coast Line Railroad was called the S.F.W. and I was coming from Savannah to Florida, some tramps intent upon robbery had removed spikes from the bridge and just as the alarm was given and the train about to be thrown from the track, I raised the window and jumped to safety. I then walked back two miles to report it.
More than 70 were killed who might have been saved had they jumped as I did. As a result, the S.F. and W. gave me a free pass for life with which I rode all over the United States and once into Canada." He proudly displays this pass and states that he would like to travel over the United States again but that the school keeps him too close.
"I had been very sick but took no medicine; my wife went out to visit Sister Nancy--shortly afterwards I heard what sounded like walking, and in my imagination saw death entering, push the door open and draw back to leap on me; I jumped through the window, my shirt hung, but I pul ed it out. Mr. Hodges, a Baptist preacher was hoeing in his garden next door, looked at me and laughed. A woman yel ed 'there goes Reverend Andrews, and death is on him.' I said 'no he isn't on me but he's down there.' Pretty soon news came that Reverend Hodges had dropped dead.
Death had come for someone and would not leave without them. I was weak and he tried me first. Reverend Hodges wasn't looking, so he slipped up on him."
"Parson" came to Umatilla, Florida, in 1882 from Georgia with a Mr.
Rogers brought him and six other men, their wives and children, to work on the railroad; he was made the section "boss" which job he held until a white man threatened to "dock" him because he was wearing a stiff shirt and "setting over a white man" when he should have a shovel. This was the opinion of a man in the vicinity, but another white friend, named Javis warned him and advised him not to leave Umatilla, but persuaded him to work for him cutting cord wood; although "Parson" had never seen wood corded, he accepted the job and was soon given a pass to Macon, Georgia, to get other men; he brought 13 men back and soon became their "boss" and bought a house and decided to do a little hunting. When he left this job he did some hotel work, cooked and served as train porter. In 1892 he was ordained to preach and has preached and pastored regularly from that time up to two years ago.
He is of medium size and build and partially bald-headed; what little hair he has is very grey; he has keen eyes; his eyesight is very good; he has never had to wear glasses. He is as supple as one half his age; it is readily demonstrated as he runs, jumps and yel s while attending the games of his favorite pastimes, basebal and footbal . Wherever the Edward Waters College football team goes, there "Parson" wants to go also. Whenever the crowd at a game hears the scream "Come on boys,"
everyone knows it is "Parson" Andrews.
"Parson" has had two wives, both of whom are dead, and is the father of eight children: Willis (deceased) Johnny, Sebron Reece of Martin, Tennessee, Annie Lee, of Macon, Georgia, Hattie of Jacksonville, Ella (deceased) Mary Lou Rivers of Macon, Georgia, and Augustus somewhere-at-sea.
"Parson" does not believe in taking medicine, but makes a liniment with which he rubs himself. He attributes his long life to his sense of
"having quitting sense" and not al owing death to catch him unawares. He asserts that if he reaches the bedside of a kindred in time, he will keep him from dying by tel ing him: "Come on now, don't be crazy and die."
He states that he enjoyed his slavery life and since that time life has been very sweet. He knows and remembers most of the incidents connected with members of the several Conferences of the African Methodist Episcopal Church in Florida and can tel you in what minutes you may find any of the important happenings of the past 30 or 40 years.
REFERENCE
1. Personal interview with Samuel Simeon Andrews in the dormitory of Edward Waters col ege Kings Road, Jacksonville, Florida FEDERAL WRITERS' PROJECT
American Guide, (Negro Writers' Unit)
Martin Richardson, Field Worker
Greenwood, Florida
March 18, 1937
BILL AUSTIN
Bill Austin--he says his name is NOT Williams--is an ex-slave who gained his freedom because his mistress found it more advantageous to free him than to watch him.
Austin lives near Greenwood, Jackson County, Florida, on a smal farm that he and his children operate. He says that he does not know his age, does not remember ever having heard it. But he must be pretty old, he says, "'cause I was a right smart size when Mistuh Smith went off to fight." He thinks he may be over a hundred--and he looks it--but he is not sure.
Austin was born between Greene and Hancock Counties, on the Oconee River, in Georgia. He uses the names of the counties interchangeably; he cannot be definite as to just which one was his birthplace. "The line between 'em was right there by us," he says.
His father was Jack; for want of a surname of his own he took that of his father and cal ed himself Jack Smith. During a temporary shortage of funds on his master's part, Jack and Bill's mother was sold to a planter in the northern part of the state. It was not until long after his emancipation that Bill ever saw either of them again.
Bill's father Jack was regarded as a fairly good carpenter, mason and bricklayer; at times his master would let him do small jobs of repairing of building for neighboring planters. These jobs sometimes netted him hams, bits of cornmeal, cloth for dresses for his wife and children, and other small gifts; these he either used for his smal family or bartered with the other slaves. Sometimes he sold them to the slaves for money; cash was not altogether unknown among the slaves on the Smith place.
Austin gives an interesting description of his master, Thomas Smith. He says that "sumptimes he was real rich and al of us had a good time. The wuk wasn't hard then, cause if we had big crops he would borrow some he'p from the other white folks. He used to give us meat every day, and plenty of other things. One time he bought all of us shoes, and on Sunday night would let us go to wherever the preacher wa