Musical Practices of Early Black Americans

Items

• Frederick Law Olmsted, Journey in the Seabord Slave States. New York, 1856, 551-2.

  In the principal street, I came upon a group of seven negroes, talking in lively, pleasant tones: presently, one of them commenced to sing, and in a few moments all the others joined in, taking different parts, singing with great skill and taste--better than I ever heard a group of young men in a Northern village, without previous arrangement, but much as I have heard a strolling party of young soldiers, or a company of students, or apprentices, in the streets of a German town, at night. After concluding the song, which was of a sentimental character, and probably had been learned at a concert or theatre, in the village, they continued in conversation, till one of them began to whistle: in a few moments all joined in, taking several different parts, as before, and making a peculiarly plaintive music. Soon after this, they walked all together, singing, and talking soberly, by turns, slowly away. I allowed them to pass me, but kept near them, until they reached a cabin, in the outskirts of the village. Stopping near this a few minutes, two of them danced the "juba," while the rest whistled and applauded. After some further chat, one said to the rest: "Come, gentlemen, let's go in and see the ladies," opening the door of the cabin. They entered, and were received by three negro girls, with great heartiness; then all found seats on beds, and stools, and chests, around a great wood fire, and when I passed again, in a few minutes, they were again singing.

• Frederick Law Olmsted, Journey in the Seabord Slave States (New York, 1856), 551-2.

  In the principal street, I came upon a group of seven negroes, talking in lively, pleasant tones: presently, one of them commenced to sing, and in a few moments all the others joined in, taking different parts, singing with great skill and taste--better than I ever heard a group of young men in a Northern village, without previous arrangement, but much as I have heard a strolling party of young soldiers, or a company of students, or apprentices, in the streets of a German town, at night. After concluding the song, which was of a sentimental character, and probably had been learned at a concert or theatre, in the village, they continued in conversation, till one of them began to whistle: in a few moments all joined in, taking several different parts, as before, and making a peculiarly plaintive music. Soon after this, they walked all together, singing, and talking soberly, by turns, slowly away. I allowed them to pass me, but kept near them, until they reached a cabin, in the outskirts of the village. Stopping near this a few minutes, two of them danced the "juba," while the rest whistled and applauded. After some further chat, one said to the rest: "Come, gentlemen, let's go in and see the ladies," opening the door of the cabin. They entered, and were received by three negro girls, with great heartiness; then all found seats on beds, and stools, and chests, around a great wood fire, and when I passed again, in a few minutes, they were again singing.

• Martin R. Delany, Blake, 25

  “Bless de Laud! My soul is happy!” cried out Mammy Judy being overcome with devotion, clapping her hands.   “Tang God, fah wat I feels in my soul!” responded Daddy Joe.   Rising from their knees with tears trickling down their cheeks, the old slaves endeavored to ease their troubled souls by singing, Oh, when shall my sorrows subside, And when shall my troubles be ended; And when to the bosom of Christ be conveyed, To the mansions of joy and bliss; To the mansions of joy and bliss!   “Wuhthy to be praise! Blessed be de name uh de Laud! Po' black folks, de Laud o'ny knows sats t' come ob us!” exclaimed Mammy Judy.   “Look to de Laud ole umin, 'e's able t' bah us out mo' neh conkeh. Keep de monin' stah in sight!” advised Daddy Joe.

• Francis Fedric, Slave Life in Virginia and Kentucky (London, 1863), 47-51.

  In the autumn, about the 1st of November, the slaves commence gathering the Indiancorn, pulling it off the stalk, and throwing it into heaps. Then it is carted home, and thrown into heaps sixty or seventy yards long, seven or eight feet high, and about six or seven feet wide. Some of the masters make their slaves shuck the corn. All the slaves stand on one side of the heap, and throw the ears over, which are then cribbed. This is the time when the whole country far and wide resounds with the cornsongs. When they commence shucking the corn, the master will say, "Ain't you going to sing any to-night?" The slaves say, "Yers, Sir." One slave will begin:-- "Fare you well, Miss Lucy. ALL. John come down de hollow." The next song will be:-- "Fare you well, fare you well. ALL. Weell ho. Weell ho. CAPTAIN. Fare you well, young ladies all. ALL. Weell. ho. Weell ho. CAPTAIN. Fare you well, I'm going away. ALL. Weell ho. Weell ho. CAPTAIN. I'm going away to Canada. ALL. Weell ho. Weell ho." One night Mr. Taylor, a large planter, had a corn shucking, a Bee it is called. The corn pile was 180 yards long. He sent his slaves on horseback with letters to the other planters around to ask them to allow their slaves to come and help. On a Thursday night, about 8 o'clock, the slaves were heard coming, the corn-songs ringing through the plantations. "Oh, they are coming, they are coming!" exclaimed Mr. Taylor, who had been anxiously listening some time for the songs. The slaves marched up in companies, headed by captains, who had in the crowns of their hats a short stick, with feathers tied to it, like a cockade. I myself was in one of the companies. Mr. Taylor shook hands with each captain as the companies arrived, and said the men were to have some brandy if they wished, a large jug of which was ready for them. Mr. Taylor ordered the corn-pile to be divided into two by a large pole laid across. Two men were chosen as captains; and the men, to the number of 300 or 400, were told off to each captain. One of the captains got Mr. Taylor on his side, who said he should not like his party to be beaten. "Don't throw the corn too far. Let some of it drop just over, and we'll shingle some, and get done first. I can make my slaves shuck what we shingle tomorrow," said Mr. Taylor, "for I hate to be beaten." The corn-songs now rang out merrily; all working willingly and gaily. Just before they had finished the heaps, Mr. Taylor went away into the house; then the slaves, on Mr. Taylor's side, by shingling, beat the other side; and his Captain, and all his men, rallied around the others, and took their hats in their hands, and cried out, "Oh, oh! fie! for shame!" It was two o'clock in the morning now, and they marched to Mr. Taylor's house; the Captain hollowing out, "Oh, where's Mr. Taylor? Oh, where's Mr. Taylor?" all the men answering, "Oh, oh, oh!" Mr. Taylor walked, with all his family, on the verandah; and the Captain sang, "I've just come to let you know. MEN. Oh, oh, oh! CAPTAIN. The upper end has beat. MEN. Oh, oh, oh! CAPTAIN. But isn't they sorry fellows? MEN. Oh, oh, oh! CAPTAIN. But isn't they sorry fellows? MEN. Oh, oh, oh! CAPTAIN. But I'm going back again, MEN. Oh, oh, oh! CAPTAIN. But I'm going back again. MEN. Oh, oh, oh! CAPTAIN. And where's Mr. Taylor? MEN. Oh, oh, oh! CAPTAIN. And where's Mr. Taylor? MEN. Oh, oh, oh! CAPTAIN. And where's Mrs. Taylor? MEN. Oh, oh, oh! CAPTAIN. I'll bid you, fare you well, MEN. Oh, oh, oh! CAPTAIN. For I'm going back again. MEN. Oh, oh, oh! CAPTAIN. I'll bid you, fare you well, And a long fare you well. MEN. Oh, oh, oh! They marched back, and finished the pile. All then went to enjoy a good supper, provided by Mr. Taylor; it being usual to kill an ox, on such an occasion; Mr., Mrs., and the Misses Taylor, waiting upon the slaves, at supper. What I have written cannot convey a tenth part of the spirit, humour, and mirth of the company; all joyous--singing, coming and going.

• Francis Fedric, Slave Life in Virginia and Kentucky (London, 1863), 97.

  I can scarcely convey by any description the spirit of complete resignation and hope for the future manifested by religious slaves when suffering as no one but slaves could suffer. The following anecdote will illustrate what I mean. My master had a slave, by name Milly, who used to sing when she was milking the cow (for Milly was constantly singing psalms and hymns); when she stopped singing, the cow gave no milk, but as soon as the cow heard the song again, she gave her milk. My mistress has often taken visitors to see this.

• Charles Lyell, A Second Visit to the United States of North America, Vol. I (London, 1849), 327

  He came down the river to meet us in a long canoe, hollowed out of the trunk of a single cypress, and rowed by six negroes, who were singing loudly, and keeping time to the stroke of their oars. He brought us a packet of letters from England, which had been sent to his house, a welcome New Year's gift; and when we had glanced over their contents, we entered the boat and began to ascend to the Altamaha.

• Charles Lyell, A Second Visit to the United States of North America, Vol. I (London, 1849), 327-328.

• Charles Lyell, A Second Visit to the United States of North America, Vol. I (London, 1849), 361.

  In the hope of elevating the character of some of his negroes, and giving them more self-dependence, Mr. Couper, by way of experiment, set apart a field for the benefit of twenty-five picked men, and gave up to them half their Saturday's labor to till it. In order that they might know its value, they were compelled to work on it for the first year, and the product amounting to 1500 dollars, was divided equally among them. But when, at length, they were left to themselves, they did nothing, and at the end of two years the field was uncultivated. But there appears to me nothing disheartening in its failure, which may have been chiefly owing to their holding the property in common, a scheme which was found not to answer even with the Pilgrim Fathers when they first colonized Plymouth-men whom certainly none will accuse of indolence or a disposition to shrink from the continuous labor. The "dolce far niente" is doubtless the negro's paradise and I once heard one of them singing with much spirit at Williamsburg to an appropiate song: "Old Virginia never tire; eat hog and hominy, and lie by the fire;" and it is quite enough that a small minority should be of this mind, to make all the others idle and unwilling to toil hard for the benefit of the sluggards.

• Charles Lyell, A Second Visit to the United States of North America, Vol. I (London, 1849), 363-364.

  Although the Baptist and Methodist missionaries have been the most active in this important work, the Episcopalians have not been idle, especially since Dr. Elliot became Bishop of Georgia and brought his talents, zeal, and energy to the task. As he found that the negroes in general had no faith in the efficacy of baptism except by complete immersion, he performed the ceremony as they desired. Indeed, according to the Old English rubric, all persons were required to be immersed in baptism, except when they were sick, so that to lose converts by not complying with this popular notion of the slaves, would hardly have been justifiable. It may be true that the poor negroes cherish a superstitious belief that the washing out of every taint of sin depends mainly on the particular manner of performing the rite, and the principal charm to the black women in the ceremony of total immersion consists in decking themselves out in white robes, like brides have their shoes trimmed with silver. They well know that the waters of the Altamaha are chilly, and that they and the officiating minister run no small risk of catching cold, but to this penance they most cheerfully submit. Of dancing and music the negroes are passionately fond. On the Hopeton plantation above twenty violins have been silenced by the Methodist missionaries, yet it is notorious that the slaves were not given to drink or intemperance in their merry-makings. At the Methodist prayer-meetings, they are permitted to move round rapidly in a ring, joining hands in token of brotherly love, presenting first the right hand and then the left, in which manoeuvre, I am told, they sometimes contrive to take enough exercise to serve as a substitute for the dance, it being in fact, a kind of spiritual boulanger, while the singing of psalms, in and out of chapel, compensates in no small degree for the song they have been required to renounce.

• Lewis Paine, Six Years in a Georgia Prison (New York, 1851), 140-141.

  In order to keep the slaves confined upon the plantation, and to prevent their meeting in bodies, the law has established a patrol. At page 813 of the work before quoted, we find this passage: "And as it is absolutely necessary to the safety of this province, that all due care be taken to restrain the wandering and meeting of Negroes, and other slaves, at all times, and more especially on Saturday nights, Sundays and other holidays, and their using and keeping mischievous and dangerous weapons, or using and keeping drums, horns or other loud instruments, which may call together, or give sign or notice to one another, of their wicked designs and intentions, and that all masters, owners and others, may be enjoined diligently and carefully to prevent the same: Be it enacted, that it shall be lawful for any person, whomsoever, to apprehend and take up any Negro, or other slave, that shall be found out of the plantation of his or their master or owner , at any time, especially on Saturday nights, Sundays, or other holidays, not being on lawful business, and with a ticket from their masters , or not having a white person with them; and said slave or slaves , met or found out of the plantation of his or their master or mistress, though with a ticket , if he or they be armed with such offensive weapons aforesaid, him or them to disarm, take up and whip; and whatsoever master, owner or overseer, shall permit or suffer his or their slave or slaves, at any time hereafter, to beat drums, blow horns, or other loud instruments; whoever shall suffer any public meeting or feasting of strange slaves in their plantation shall forfeit thirty shillings sterling for every such offense, upon conviction or proof as aforesaid. "

• Lewis Paine, Six Years in a Georgia Prison (New York, 1851), 178-181.

  They generally so arrange matters, as to get done before night, when they take up their line of march for the house; and, on arriving here, take a drink all round. Then commence their gymnastic exercises. They wrestle, jump, and run foot - races. Black and white all take part in the sport, and he who comes off victorious has an extra sip of the " white eye. ” After indulging in these exercises as long as they wish, someone calls for a fiddle — but if one is not to be found, someone “ pats juber. ” This is done by placing one foot a little in advance of the other, raising the ball of the foot from the ground, and striking it in regular time, while, in connection, the hands are struck slightly together, and then upon the thighs. In this way they make the most curious noise, yet in such perfect order, it furnishes music to dance by. All indulge in the dance. The slaves, as they become excited, use the most extravagant gestures — the music increases in speed — and the Whites soon find it impossible to sustain their parts, and they retire. This is just what the slaves wish, and they send up a general shout, which is returned by the Whites, acknowledging the victory. Then they all sing out, " Now show de white man what we can do! " And with heart and soul they dive into the sport, until they fairly exceed themselves. It is really astonishing to witness the rapidity of their motions, their accurate time, and the precision of their music and dance. I have never seen it equaled in my life. After the dance is over, they all take supper, and start for home, well pleased with their sport. But the shucking frolic is considered by them as a far greater jubilee. A farmer will haul up from his field a pile of corn from ten to twenty rods long, from ten to twenty feet wide, and ten feet high. This pile consists of nothing but ears. They always break the ears from the stalk, and never cut it at the ground, as the Northern farmers do. It is so arranged that this can be on a moonlight evening. The farmer then gives a general " "invite" to all the young ladies and gentle. men in the neighborhood, to come and bring their slaves; for it takes no small number to shuck such a pile of corn. The guests begin to arrive about dark, and in a short time, they can be heard in all directions, singing the plantation songs, as they come to the scene of action. When they have all arrived, the Host makes the following propositions to his company, " You can shuck the pile, or work till eleven o'clock, or divide the pile and the hands, and try a race. " The last offer is generally accepted. Each party selects two of the shrewdest and best singers among the slaves, to mount the pile and sing, while all join in the chorus. The singers also act the part of sentinels, to watch the opposite party — for it is part of the game for each party to try to throw corn on the other's pile. As soon as all things are ready, the word is given, and they fall to work in good earnest. They sing awhile, then tell stories, and joke and laugh awhile. At last they get to making all the different noises the human voice is capable of, all at the same time — each one of each party doing his best to win the victory. One unacquainted with such scenes would think that Bedlam had broken loose, and all its inmates were doing their best to thunder forth their uproarious joy. This is continued till the task is finished. They have plenty of liquor to keep up the excitement.

• Lewis Paine, Six Years in a Georgia Prison (New York, 1851), 183-185.

  They sit down to the table with the appetites of alligators; for they have been sharpened by active exercise, and by the play of good humor and jokes, that have circulated freely all the while. After each one has hid no inconsiderable portion of what was before him, they rise from the table with the roundness of a drum, and the tightness of one of its heads. As soon as the table is cleared the girls give a wink; and in a trice the room is stripped of everything but the bed. Two or three men take hold of this, and set it out of the room. The negro fiddler then walks in; and the dance commences. After they have enjoyed their sport sufficiently, they give way to the negroes, who have already supplied themselves with torch - lights, and swept the yard. The fiddler walks out, and strikes up a tune; and at it they go in a regular tear down dance; for here they are at home. The sound of a fiddle makes them crazy; and I do believe that if they were in the height of an insurrection, and anyone should go among them, and play on a violin, they would all be dancing in five minutes. I never saw a slave in my life but would stop as if he were shot at the sound of a fiddle; and if he has a load of two hundred pounds on his head, he will begin to dance. One would think they had steam engines inside of them, to jerk them about with so much power; for they go through with more motions in a minute, than you could shake two sticks at in a month; and of all comic actions, ludicrous sights, and laughable jokes, and truly comic songs, there is no match for them It is useless to talk about Fellows ' Minstrels, or any other band of merely artificial “Ethiopians;" for they will bear no comparison with the plantation negroes. The latter, by frequenting these places of amusement in the capacity of entertainers, become actors, and that of a high order, for in this way they cultivate the faculties most necessary to success in that profession - ideality, marvelousness, and imitation — all of which greatly predominate in the negro character; while tune or the sense of harmony bears off the palm; for if there is a people whom, above all others, the gods themselves have made musical, they are entitled to the distinction. They hold the mirror up to nature; nay, it is nature's self displayed so fully, and with such graphic power, that in spite of himself the gravest will burst out in the most uproarious laughter. They keep up the dance till all are fairly tired out, and then disperse for their homes.

• Frederick Douglass, Narrative of the Life of Frederick Douglass, an American Slave (Massachusetts, 1845), 25-27.

  It was called by the slaves the Great House Farm. Few privileges were esteemed higher, by the slaves of the out-farms, than that of being selected to do errands at the Great House Farm. It was associated in their minds with greatness. A representative could not be prouder of his election to a seat in the American Congress, than a slave on one of the out-farms would be of his election to do errands at the Great House Farm. They regarded it as evidence of great confidence reposed in them by their overseers; and it was on this account, as well as a constant desire to be out of the field from under the driver’s lash, that they esteemed it a high privilege, one worth careful living for. He was called the smartest and most trusty fellow, who had this honor conferred upon him the most frequently. The competitors for this office sought diligently to please their overseers, as the office-seekers in the political parties seek to please and deceive the people. The same traits of character might be seen in Colonel Lloyd's slaves, as are seen in the slaves of the political parties. -- The slaves selected to go to the Great House Farm, for the monthly allowance for themselves and their fellow-slaves, were peculiarly enthusiastic. While on their way, they would make the dense old woods, for miles around, reverberate with their deepest wild songs, revealing at once the highest joy and the deepest sadness. They would compose and sing as they went along, consulting neither time nor tune. The thought that came up, came out-- if not in the word, in the sound;-and as frequently as in the one as in the other. They would sometimes sing the most pathetic sentiment in the most rapturous tone, and the most rapturous sentiment in the most pathetic tone. Into all of their songs they would manage to weave something of the Great House Farm. Especially would they do this when leaving home. They would sing most exulting the following words: "I am going away to the Great House Farm! O, yea! O, yea! O!"-- This they would sing as a chorus, to the words which many would seem unmeaning jargon, but which, nevertheless, were full of meaning to themselves. I have sometimes thought that the mere hearing of those songs would do more to impress some minds with the horrible character of slavery, than the reading of whole volumes of philosophy on the subject could do.-- I did not, when a slave, understand the deep meaning of those rude and apparently incoherent songs. I myself within the circle; so that I neither saw nor heard as those without might see and hear. They told a tale of woe which was then altogether beyond my feeble comprehension; they were tones loud, long, and deep; they breathed the prayer and complaint of souls boiling over with the bitterest anguish. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. The hearing of those wild notes always depressed my spirit, and filled me with ineffable sadness. I have frequently found myself in tears while hearing them. The mere recurrence to those songs, even now, afflicts me; and while I am writing these lines, as an expression of feeling has already found its way down my cheek. To those songs I trace my first glimmering conception of the dehumanizing character of slavery. I can never rid of that conception. Those songs still follow me, to deepen my hatred of slavery, and quicken my sympathies for my brethren in bonds. If any one wishes to be impressed with the soul-killing effects of slavery, let him go to Colonel Lloyd's plantation, and on allowance-day, place himself in the deep pine woods, and there let him, in silence, analyze the sounds that shall pass through the chambers of his soul,--and if he is not thus impressed, it will only be because "there is no flesh in his obdurate heart".-- I have often been utterly astonished, since I came to the north, to find person who could speak of the singing, among slaves, as evidence of their contentment and happiness. It is impossible to conceive of a greater mistake. Slaves sing most when they are most unhappy. The songs of the slave represent the sorrows of his heart; and he is relieved by them, only as an aching heart is relieved by its tears. At least, such in my experience. I have often sung to drown my sorrow, but seldom to express my happiness. Crying for joy, and singing for joy, were alike uncommon to me while in the jaws of slavery. The singing of a man cast away upon a desolate island might be as appropriately considered as evidence of contentment and happiness, as the singing of a slave; the songs of the one and of the other are prompted by the same emotion.

• Frederick Douglass, Narrative of the Life of Frederick Douglass, an American Slave (Massachusetts, 1845), 69.

  Mr. Covey’s FORTE consisted in his power to deceive. His life was devoted to planning and perpetrating the grossest deceptions. Every thing he possessed in the shape of learning or religion, he made conform to his disposition to deceive. He seemed to think himself equal to deceiving the Almighty. He would make a short prayer in the morning, and a long prayer at night; and, strange as it may seem, few men would at times appear more devotional than he. The exercises of his family devotions were always commenced with singing; and, as he was a very poor singer himself, the duty of raising the hymn generally came upon me. He would read his hymn, and nod at me to commence. I would at times do so; at others, I would not. My non-compliance would almost always produce much confusion.

• Frederick Douglass, Narrative of the Life of Frederick Douglass, an American Slave (Massachusetts, 1845), 79.

  My term of actual service to Mr. Edward Covey ended on Christmas day, 1833. The days between Christmas and New Year’s day are allowed as holidays; and, accordingly, we were not required to perform any labor, more than to feed and take care of the stock. This time we regarded as our own, by the grace of our masters; and we therefore used or abused it nearly as we pleased. Those of us who had families at a distance, were generally allowed to spend the whole six days in their society. This time, however, was spent in various ways. The staid, sober, thinking and industrious ones of our number would employ themselves in making corn-brooms, mats, horsecollars, and baskets; and another class of us would spend the time in hunting opossums, hares, and coons. But by far the larger part engaged in such sports and merriments as playing ball, wrestling, running foot-races, fiddling, dancing, and drinking whisky; and this latter mode of spending the time was by far the most agreeable to the feelings of our masters. A slave who would work during the holidays was considered by our masters as scarcely deserving them. He was regarded as one who rejected the favor of his master. It was deemed a disgrace not to get drunk at Christmas; and he was regarded as lazy indeed, who had not provided himself with the necessary means, during the year, to get whisky enough to last him through Christmas. From what I know of the effect of these holidays upon the slave, I believe them to be among the most effective means in the hands of the slaveholder in keeping down the spirit of insurrection. Were the slaveholders at once to abandon this practice, I have not the slightest doubt it would lead to an immediate insurrection among the slaves. These holidays serve as conductors, or safety-valves, to carry off the rebellious spirit of enslaved humanity.

• Christian Schultz, Jr., Travels on an Inland Voyage Through the States, Volume II (New York, 1810), 197-198.

  In the evening, on their return from the scene last mentioned, they may probably be attracted by the noise of a drum, which upon inquiry, they will be told is only a mode of giving notice to the public, that a performance at the theatre will commence in the evening!!! I heard a gentleman from the eastward exclaim, on returning from a Sunday tour through the city "O where are our selectmen of Salem"

• Christian Schultz, Jr., Travels on an Inland Voyage Through the States, Volume II (New York, 1810), 197.

  In the afternoon, a walk in the rear of the town will still more astonish their bewildered imaginations with the sight of twenty different dancing groups of the wretched Africans, collected together to perform their worship after the manner of their country. They have their own national music, consisting for the most part of a long kind of barrow drum of various sizes, from two to eight feet in length, three or four of which make a band. The principal dancers or leaders are dressed in a variety of wild and savage fashions, always ornamented with a number of the tails of the smaller wild beasts, and those who appeared most horrible always attracted to the largest circle of company. These amusements continue until sunset, when one or two of the city patrole show themselves with their cutlasses, and the crowds immediately disperse.

• Christian Schultz, Jr., Travels on an Inland Voyage Through the States, Volume II (New York, 1810), 195.

  The season for balls is already past; of course I shall have no oppurtunity of saying any thing respecting them, except from information. It appears, that the fashionable part of the city is divided into two parties, who have each their own respective ball-rooms. That of the whites is sacred to themselves, nor can any white lady, who is known to be in the least degree tainted with the blood of Africa, ever gain admittance there. The coulered people have likewise their separate ball-room, from which all are excluded who have not some white blood in their veins. The white gentlemen of course are freely admitted, who generally prefer this assembly to their own, which it at all times surpasses both in the elegance of its decorations, and the splendour of the dress company.

• Isaac Granger Jefferson, Memoirs of a Monticello Slave (Virginia, 1847), 3.

  This was when Mr Jefferson was in Paris. Isaac remembers coming down to Williamsburg in a wagon at the time Mr Jefferson was Governor. He came down in the phaeton: his family with him in a coach & four. Bob Hemings drove the phaeton: Jim Hemings was a bodyservant: Martin Hemings—the butler. These three were brothers: Mary Hemings & Sally, their Sisters. Jim & Bob bright mulattoes, Martin, darker. Jim & Martin rode on horseback. Bob went afterwards to live with old Dr Strauss in Richmond & unfortunately had his hand shot off with a blunderbuss. Mary Hemings rode in the wagon. Sally Hemings’ mother Betty was a bright mulatto woman & Sally mighty near white: she was the youngest child. Folks said that these Hemingses was old Mr Wayles’ children. Sally was very handsome: long straight hair down her back. She was about eleven years old when Mr Jefferson took her to France to wait on Miss Polly. She & Sally went out to France a year after Mr Jefferson went. Patsy went with him at first, but she carried no maid with her. Harriet one of Sally’s daughters was very handsome. Sally had a son named Madison, who learned to be a great fiddler. He has been in Petersburg twice: was here when the balloon went up—the balloon that Beverly sent off.

• Isaac Granger Jefferson, Memoirs of a Monticello Slave (Virginia, 1847), 6.

  The day before the British (under Arnold) came to Richmond Mr Jefferson sent off his family in the carriage. Bob Hemings & Jim drove[.] When the British was expected (Jan. 6, 1781) old master kept the spy-glass & git up by the sky-light window to the top of the palace looking towards Williamsburg. Some Other gentlemen went up with him, one of them old Mr Marsdell: he owned where the basin is now & the basin-spring. Isaac used to fetch water from there up to the palace. The British reached Manchester about 1 o’clock.* Isaac larnt to beat drum about this time. Bob Anderson a white man was a blacksmith. Mat Anderson was a black man & worked with Bob. Bob was a fifer Mat was a drummer. Mat bout that time was sort a-makin love to Mary Hemings. The soldiers at Richmond, in the camp at Bacon Quarter Branch would come every two or three days to salute the Governor at the Palace, marching about there drumming & fifing. Bob Anderson would go into the house to drink; Mat went into the kitchen to see Mary Hemings. He would take his drum with him into the kitchen & set it down there. Isaac would beat on it & Mat larnt him how to beat the drum.

• Isaac Granger Jefferson, Memoirs of a Monticello Slave (Virginia, 1847), 8.

  He was then big enough to beat the drum: but could’nt raise it off the ground: would hold it tilted over to one side & beat on it that way.

• Charleston William Faux, Memorable Days in America, Part 1 (London, 1823), 100.

  My landlord, Mr. Calder, during his last visit to Scotland, was imprisoned on a charge of endeavouring to force his negro back to America. The poor negro's chains fell off, when he reached old Scotland, where he now lives, a free man. At sunset, a few evenings since, while among plantations, suddenly burst upon my ear an earth rending shout. It proceeded from negroes shouting three times three, on finishing their task.

• Charleston William Faux, Memorable Days in America, Part 1 (London, 1823), 95.

  Met my venerable friend Nathaniel Russell, Esq. and his son-in-law, Mr. Middleton, living in a nest of roses, and both regretting the cause of [78] my letter respecting the negroes, because it would make a deep impression to their prejudice in the northern states. I saw and ate ripe figs, pears, apples, and plums in abundance, the rich productions of this generous climate, which now fill the markets, as though it were Autumn instead of June. Terribly stung by mosquitoes, fleas, and bugs. Feeling inflammatory symptoms, something like bilious fever, I took two grains of calomel, and a very warm relaxing bath, and found reljef. I drank also less toddy and punch, which , in this country, are certainly bilious. I noticed today the galley - slaves all singing songs in chorus, regulated by the motion of their oars; the music was barbarously harmonious. Some were plaintive love - songs. The verse was their own, and abounding either in praise or satire, intended for kind or unkind masters.

• Charleston William Faux, Memorable Days in America, Part 1 (London, 1823), 119-120.

  This being Sunday, I visited the white and black Methodist congregations at George town, to the latter of which (the black) the white mayor of the town, a rich Englishman, of long and high standing, is minister. At half a mile distant, we could distinctly hear their devotional songs. We found a mighty assemblage of priests and priestesses, for all preached, prayed, and sung together. The pious prayers, and sensible, cheerful singing of the poor negroes, (who are, however, apt to rise into wild enthusiasm), are very honourable to black capabilities, and exonerate them from the charge of natural and moral inferiority.

• Charleston William Faux, Memorable Days in America, Part 2 (London, 1823), 84-85.

  At night , I went to the black church , where the black minister shewed much uncultivated talent . After sermon they began singing merrily , and con tinued , without stopping , one hour , till they became exhausted and breathless . 66 Oh ! come to Zion , come ! ” “ Hallelujah , & c . ” And then , “ O won't ! you have my lovely bleeding Jasus , " a thousand a times repeated in full thundering chorus to the tune of “ Fol de rol . ” While all the time they were clapping hands , shouting , and jumping , and exclaiming , « Ah Lord ! Good Lord ! Give me Jasus ! Amen . " At half - past ten this meeting broke up . For an hour it seemed like Bedlam let loose . At the close , one female said , striking the breasts of two male friends , “ We had a happy time of it . ”