From 1857 to 1862 times had become rather hard on slaves in Chariton County, Missouri, and were very little better for the free Negroes, for while they were called free, they really had but few more privileges than the slave. They had to choose guardians to transact all their business, even to writing them a pass to go from one township to another in the same county. They could not own real estate in their own right, except through their guardian, neither could they sell their crop without his written consent. Of course, he made a charge for everything he did for them, which was quite a drain upon their resources. There were two or three families of free Negroes in that county, and some of them I often visited. In some cases slave owners did not allow their slaves to associate or in any way communicate with free Negroes, but our owner did not prohibit us in this respect, neither did W. B. Bruce.

Previous to 1840, an old man named Brown, and his wife, together with their slaves, came to Chariton County from the South. They had acquired seven hundred acres of land in that neighborhood, which were located about ten miles from Brunswick. They decided to set their slaves free and leave to them, by will, all their earthly possessions. In order to fit these freed people for the battle of life, they determined to educate them, and for this purpose started a school on the plantation, with themselves as teachers. All who were old enough were compelled to attend. I am unable to state exactly the date when this commenced, but remember that those old enough to attend it could read and write fairly well when I became acquainted with them in 1850. Unfortunately these people did not succeed well; they became poorer each year after the death of their master.

There were found many causes for this state of affairs. The property was left to them as a whole, and was only to be subdivided under certain conditions named in the will. All were not industrious, and the thrifty had to support the lazy. The agent claimed the right to sell the crop each year and divide the earnings equally among the several families.

By order of the Court the plantation was sold in 1855, and the proceeds divided equally among them, after which the families soon scattered, some going to Iowa, and others to Illinois. I have not heard from any of them since. The general opinion was that their guardian, P. T. Abel, got the cream of that estate, because when he arranged the sale of the plantation to Captain Withers, he retained five hundred dollars of the three thousand for his own professional service.

As already stated, there were three families of freed Colored people in that county, and they could only visit one another occasionally, because they lived about ten or fifteen miles apart; to do so they had to secure a written permit from their guardian, for if one of them was caught on the public road without a pass, he was subject to arrest by any white man who chose to make it. Respecting these families of free Colored people, I wish to state that there was one exception, Davy Moore, or “Free Davy,” as he was called, who lived about five miles from Keytesville, the county seat of Chariton county. He was a man of good character, industrious habits, and greatly respected by the better class of white people. On account of faithful and efficient service, his old master, Colonel Moore, gave him his freedom, also that of his wife and children, and eighty acres of land. He was treated like a man; held the respect not only of the Colored, but the white people as well, and enjoyed the same privileges as any other man, excepting the right to vote. In his veins flowed superior blood, and as has already been stated in a former chapter, that blood will tell, regardless of the color of the individual in whose veins it flows.

Singularly enough I had more real pleasure and real freedom than these free people, for with my master’s horse and a pass from him I could ride over the county, in fact did whenever occasion demanded it, and without molestation. If disturbed I had only to show my pass, when I would be immediately released.

Two older brothers of mine, who were bricklayers and stone masons, hired their time from their owner and travelled, not only in the county where we lived, but also in the adjoining counties of Carroll, Howard and Randolph, in search of work, armed with a pass good only in Chariton County. They had no trouble even outside of that county, because they were known as slaves. They made their own contracts, collected their pay, and were not disturbed.

I recall but one instance where either of them had any trouble. One of them had secured a job in Randolph County by underbidding a white man. Upon finding he belonged to a man living in another county, this white man had him arrested. He was carried to Huntsville, the county seat, for trial. Fortunately there was a man there named Cass Wisdom, who knew our family, and who had him promptly released and became responsible for my brother’s behavior while in that county. So that the only difference between the slave and the free Negro, as I saw it, was that the latter had no boss to make him work, or punish him if he did not; he could ride over the county every day if only provided with a pass from his guardian; he could spend his earnings as he pleased after paying his guardian’s share. They certainly did not have as much fun as I had, going to balls and parties given by slaves, where they were not allowed to come. But still the free fellows felt themselves better than the slave, because of the fact, I suppose, that they were called free, while in reality they were no more free than the slave, until the war set both classes free. So bitter was the feeling existing in Kansas in March, 1864, that those who became free by the war were called, in derision, by the freeborns, “contrabands.”

An effort was made in Leavenworth, Kansas, in 1865 or 1866, to organize a combination or social circle, which allowed no contraband to be in it. The object of this organization, as I understood it, was to control everything in which Colored people had a voice, and it was to some extent successful, or at least for a while. During those years a steady stream of contrabands poured into Kansas, and soon constituted about ninety per cent. of the colored population. In a few years many had acquired little homes and standing, and had learned not only the object of the free class, but their own strength, and it was not long before they had relegated many of these would-be leaders to the rear. Of course this brought about a conflicting and unfortunate state of affairs. The freeborns managed to keep control of politics and especially the church and other societies; they not only found, but created places for one another. For a long time after the war, a contraband preacher, however competent he might be, could not get a charge that would give him a decent support. All the fat places in the connection were given to the other class. If a contraband was sent to a small charge, and worked it up so as to get a fair living out of it, and so reported to the conference, by some means he was replaced by one of the other set, and sent further out.

I remember a worthy man named Jesse Mills, now dead, who was a man of clean character, and had some education, or at any rate could read and write; he had been preaching before the war, and was a slave. For nearly ten years that man did not get a decent charge, and if he brought one up to the point where it supported him, he had to go in order to give place to some fellow preacher from the North, out of a job.

There were others served equally as badly as Jesse Mills, whose names I have not the space to mention, save one, who I feel should not be overlooked. Rev. Moses White had been a preacher for several years prior to the war, could read and write, in fact preached quite an intelligent sermon, but not such an one as would suit the conference; he therefore could not get a charge. He had been one of the men who organized and built the Colored A. M. E. Church at Leavenworth, prior to 1864; but he could not be or was not assigned to any charge in that conference, and about 1867 or 1868, knowing or feeling that he had been called to preach the gospel, he left the conference and organized a church on his own responsibility.

I write of these matters as I knew them, not being a member of any church at that time. In after years young men got in, such as W. A. Moore, an ex-slave, a man of clean character and of fine education, and greatly beloved by all who knew him; J. W. Wilson, who had been a slave and a brave soldier, and others of their class, self-educated men. They soon superseded those old fogies or leeches, if the term is admissible. So clearly and successfully has this been accomplished by the admission of young men, sons of ex-slaves, that to-day the term “contraband,” or “freeborn,” has been forgotten. But I have drifted away from my subject, “slavery, as I saw it on a plantation in Missouri,” and with the permission of the reader, will return, taking up the line of recollections where I left off.