While the “peculiar institution” was a great injury to both master and slaves, yet there was considerable truth in the oft-repeated saying that the slave “was happy.” It was indeed, a low kind of happiness, existing only where masters were disposed to treat their servants kindly, and where the proverbial light-heartedness of the latter prevailed. History shows that of all races, the African was best adapted to be the “hewers of wood, and drawers of water.”

Sympathetic in his nature, thoughtless in his feelings, both alimentativeness and amativeness large, the negro is better adapted to follow than to lead. His wants easily supplied, generous to a fault, large fund of humor, brimful of music, he has ever been found the best and most accommodating of servants. The slave would often get rid of punishment by his wit; and even when being flogged, the master’s heart has been moved to pity, by the humorous appeals of his victim. House servants in the cities and villages, and even on plantations, were considered privileged classes. Nevertheless, the field hands were not without their happy hours.

An old-fashioned corn-shucking took place once a year, on “Poplar Farm,” which afforded pleasant amusement for the out-door negroes for miles around. On these occasions, the servants, on all plantations, were allowed to attend by mere invitation of the blacks where the corn was to be shucked.

As the grain was brought in from the field, it was left in a pile near the corn-cribs. The night appointed, and invitations sent out, slaves from plantations five or six miles away, would assemble and join on the road, and in large bodies march along, singing their melodious plantation songs.

To hear three or four of these gangs coming from different directions, their leaders giving out the words, and the whole company joining in the chorus, would indeed surpass anything ever produced by “Haverly’s Ministrels,” and many of their jokes and witticisms were never equalled by Sam Lucas or Billy Kersands.

A supper was always supplied by the planter on whose farm the shucking was to take place. Often when approaching the place, the singers would speculate on what they were going to have for supper. The following song was frequently sung:—

Burning pine knots, held by some of the boys, usually furnished light for the occasion. Two hours is generally sufficient time to finish up a large shucking; where five hundred bushels of corn is thrown into the cribs as the shuck is taken off. The work is made comparatively light by the singing, which never ceases till they go to the supper table. Something like the following is sung during the evening:

Should a poor supper be furnished, on such an occasion, you would hear remarks from all parts of the table,—

“Take dat rose pig ’way from dis table.”

“What rose pig? you see any rose pig here?”

“Ha, ha, ha! Dis ain’t de place to see rose pig.”

“Pass up some dat turkey wid clam sauce.”

“Don’t talk about dat turkey; he was gone afore we come.”

“Dis is de las’ time I shucks corn at dis farm.”

“Dis is a cheap farm, cheap owner, an’ a cheap supper.”

“He’s talkin’ it, ain’t he?”

“Dis is de tuffest meat dat I is been called upon to eat fer many a day; you’s got to have teeth sharp as a saw to eat dis meat.”

“Spose you ain’t got no teef, den what you gwine to do?”

“Why, ef you ain’t got no teef you muss gum it!”

“Ha, ha, ha!” from the whole company, was heard.

On leaving the corn-shucking farm, each gang of men, headed by their leader, would sing during the entire journey home. Some few, however, having their dogs with them, would start on the trail of a coon, possum, or some other game, which might keep them out till nearly morning.

To the Christmas holidays, the slaves were greatly indebted for winter recreation; for long custom had given to them the whole week from Christmas day to the coming in of the New Year.

On “Poplar Farm,” the hands drew their share of clothing on Christmas day for the year. The clothing for both men and women was made up by women kept for general sewing and housework. One pair of pants, and two shirts, made the entire stock for a male field hand.

The women’s garments were manufactured from the same goods that the men received. Many of the men worked at night for themselves, making splint and corn brooms, baskets, shuck mats, and axe-handles, which they would sell in the city during Christmas week. Each slave was furnished with a pass, something like the following:—

“Please let my boy, Jim, pass anywhere in this county, until Jan. 1, 1834, and oblige

Respectfully,
“John Gaines, M.D.
“‘Poplar Farm,’ St. Louis County, Mo.”

With the above precious document in his pocket, a load of baskets, brooms, mats, and axe-handles on his back, a bag hanging across his shoulders, with a jug in each end,—one for the whiskey, and the other for the molasses,—the slaves trudged off to town at night, singing,—

Both the Methodists and Baptists,—the religious denominations to which the blacks generally belong,—never fail to be in the midst of a revival meeting during the holidays, and most of the slaves from the country hasten to these gatherings. Some, however, spend their time at the dances, raffles, cockfights, foot-races, and other amusements that present themselves.