Chapter: LABORS ON SUGAR PLANTATIONS--THE MODE OF PLANTING CANE--OF
  HOEING CANE--CANE RICKS--CUTTING CANE--DESCRIPTION OF THE CANE
  KNIFE--WINROWING--PREPARING FOR SUCCEEDING CROPS--DESCRIPTION OF
  HAWKINS' SUGAR MILL ON BAYOU BOEUF--THE CHRISTMAS HOLIDAYS--THE
  CARNIVAL SEASON OF THE CHILDREN OF BONDAGE--THE CHRISTMAS
  SUPPER--RED, THE FAVORITE COLOR--THE VIOLIN, AND THE CONSOLATION IT
  AFFORDED--THE CHRISTMAS DANCE--LIVELY, THE COQUETTE--SAM ROBERTS, AND
  HIS RIVALS--SLAVE SONGS--SOUTHERN LIFE AS IT IS--THREE DAYS IN THE
  YEAR--THE SYSTEM OF MARRIAGE--UNCLE ABRAM'S CONTEMPT OF MATRIMONY.


In consequence of my inability in cotton-picking, Epps was in the
habit of hiring me out on sugar plantations during the season of
cane-cutting and sugar-making. He received for my services a dollar
a day, with the money supplying my place on his cotton plantation.
Cutting cane was an employment that suited me, and for three
successive years I held the lead row at Hawkins', leading a gang of
from fifty to an hundred hands.

In a previous chapter the mode of cultivating cotton is described.
This may be the proper place to speak of the manner of cultivating
cane.

The ground is prepared in beds, the same as it is prepared for the
reception of the cotton seed, except it is ploughed deeper. Drills
are made in the same manner. Planting commences in January, and
continues until April. It is necessary to plant a sugar field only
once in three years. Three crops are taken before the seed or plant is
exhausted.

Three gangs are employed in the operation. One draws the cane from the
rick, or stack, cutting the top and flags from the stalk, leaving only
that part which is sound and healthy. Each joint of the cane has an
eye, like the eye of a potato, which sends forth a sprout when buried
in the soil. Another gang lays the cane in the drill, placing two
stalks side by side in such manner that joints will occur once in four
or six inches. The third gang follows with hoes, drawing earth upon
the stalks, and covering them to the depth, of three inches.

In four weeks, at the farthest, the sprouts appear above the ground,
and from this time forward grow with great rapidity. A sugar field is
hoed three times, the same as cotton, save that a greater quantity of
earth is drawn to the roots. By the first of August hoeing is usually
over. About the middle of September, whatever is required for seed is
cut and stacked in ricks, as they are termed. In October it is ready
for the mill or sugar-house, and then the general cutting begins. The
blade of a cane-knife is fifteen inches long, three inches wide in the
middle, and tapering towards the point and handle. The blade is thin,
and in order to be at all serviceable must be kept very sharp. Every
third hand takes the lead of two others, one of whom is on each side
of him. The lead hand, in the first place, with a blow of his knife
shears the flags from the stalk. He next cuts off the top down as far
as it is green. He must be careful to sever all the green from the
ripe part, inasmuch as the juice of the former sours the molasses, and
renders it unsalable. Then he severs the stalk at the root, and lays
it directly behind him. His right and left hand companions lay their
stalks, when cut in the same manner, upon his. To every three hands
there is a cart, which follows, and the stalks are thrown into it by
the younger slaves, when it is drawn to the sugar-house and ground.

If the planter apprehends a frost, the cane is winrowed. Winrowing is
the cutting the stalks at an early period and throwing them lengthwise
in the water furrow in such a manner that the tops will cover the
butts of the stalks. They will remain in this condition three weeks or
a month without souring, and secure from frost. When the proper time
arrives, they are taken up, trimmed and carted to the sugar-house.

In the month of January the slaves enter the field again to prepare
for another crop. The ground is now strewn with the tops, and flags
cut from the past year's cane. On a dry day fire is set to this
combustible refuse, which sweeps over the field, leaving it bare and
clean, and ready for the hoes. The earth is loosened about the roots
of the old stubble, and in process of time another crop springs up
from the last year's seed. It is the same the year following; but the
third year the seed has exhausted its strength, and the field must be
ploughed and planted again. The second year the cane is sweeter and
yields more than the first, and the third year more than the second.

During the three seasons I labored on Hawkins' plantation, I was
employed a considerable portion of the time in the sugar-house. He is
celebrated as the producer of the finest variety of white sugar. The
following is a general description of his sugar-house and the process
of manufacture:

The mill is an immense brick building, standing on the shore of the
bayou. Running out from the building is an open shed, at least an
hundred feet in length and forty or fifty feet in width. The boiler in
which the steam is generated is situated outside the main building;
the machinery and engine rest on a brick pier, fifteen feet above
the floor, within the body of the building. The machinery turns two
great iron rollers, between two and three feet in diameter and six
or eight feet in length. They are elevated above the brick pier, and
roll in towards each other. An endless carrier, made of chain and
wood, like leathern belts used in small mills, extends from the iron
rollers out of the main building and through the entire length of the
open shed. The carts in which the cane is brought from the field as
fast as it is cut, are unloaded at the sides of the shed. All along
the endless carrier are ranged slave children, whose business it is
to place the cane upon it, when it is conveyed through the shed into
the main building, where it falls between the rollers, is crushed, and
drops upon another carrier that conveys it out of the main building
in an opposite direction, depositing it in the top of a chimney upon
a fire beneath, which consumes it. It is necessary to burn it in
this manner, because otherwise it would soon fill the building, and
more especially because it would soon sour and engender disease. The
juice of the cane falls into a conductor underneath the iron rollers,
and is carried into a reservoir. Pipes convey it from thence into
five filterers, holding several hogsheads each. These filterers are
filled with bone-black, a substance resembling pulverized charcoal.
It is made of bones calcinated in close vessels, and is used for the
purpose of decolorizing, by filtration, the cane juice before boiling.
Through these five filterers it passes in succession, and then runs
into a large reservoir underneath the ground floor, from whence it is
carried up, by means of a steam pump, into a clarifier made of sheet
iron, where it is heated by steam until it boils. From the first
clarifier it is carried in pipes to a second and a third, and thence
into close iron pans, through which tubes pass, filled with steam.
While in a boiling state it flows through three pans in succession,
and is then carried in other pipes down to the coolers on the ground
floor. Coolers are wooden boxes with sieve bottoms made of the finest
wire. As soon as the syrup passes into the coolers, and is met by the
air, it grains, and the molasses at once escapes through the sieves
into a cistern below. It is then white or loaf sugar of the finest
kind--clear, clean, and as white as snow. When cool, it is taken out,
packed in hogsheads, and is ready for market. The molasses is then
carried from the cistern into the upper story again, and by another
process converted into brown sugar.

There are larger mills, and those constructed differently from the one
thus imperfectly described, but none, perhaps, more celebrated than
this anywhere on Bayou Boeuf. Lambert, of New-Orleans, is a partner of
Hawkins. He is a man of vast wealth, holding, as I have been told, an
interest in over forty different sugar plantations in Louisiana.

       *       *       *       *       *

The only respite from constant labor the slave has through the whole
year, is during the Christmas holidays. Epps allowed us three--others
allow four, five and six days, according to the measure of their
generosity. It is the only time to which they look forward with any
interest or pleasure. They are glad when night comes, not only because
it brings them a few hours repose, but because it brings them one day
nearer Christmas. It is hailed with equal delight by the old and the
young; even Uncle Abram ceases to glorify Andrew Jackson, and Patsey
forgets her many sorrows, amid the general hilarity of the holidays.
It is the time of feasting, and frolicking, and fiddling--the carnival
season with the children of bondage. They are the only days when they
are allowed a little restricted liberty, and heartily indeed do they
enjoy it.

It is the custom for one planter to give a "Christmas supper,"
inviting the slaves from neighboring plantations to join his own on
the occasion; for instance, one year it is given by Epps, the next
by Marshall, the next by Hawkins, and so on. Usually from three to
five hundred are assembled, coming together on foot, in carts, on
horseback, on mules, riding double and triple, sometimes a boy and
girl, at others a girl and two boys, and at others again a boy, a girl
and an old woman. Uncle Abram astride a mule, with Aunt Phebe and
Patsey behind him, trotting towards a Christmas supper, would be no
uncommon sight on Bayou Boeuf.

Then, too, "of all days i' the year," they array themselves in their
best attire. The cotton coat has been washed clean, the stump of a
tallow candle has been applied to the shoes, and if so fortunate as
to possess a rimless or a crownless hat, it is placed jauntily on the
head. They are welcomed with equal cordiality, however, if they come
bare-headed and barefooted to the feast. As a general thing, the women
wear handkerchiefs tied about their heads, but if chance has thrown in
their way a fiery red ribbon, or a cast-off bonnet of their mistress'
grandmother, it is sure to be worn on such occasions. Red--the deep
blood red--is decidedly the favorite color among the enslaved damsels
of my acquaintance. If a red ribbon does not encircle the neck, you
will be certain to find all the hair of their woolly heads tied up
with red strings of one sort or another.

The table is spread in the open air, and loaded with varieties of
meat and piles of vegetables. Bacon and corn meal at such times are
dispensed with. Sometimes the cooking is performed in the kitchen on
the plantation, at others in the shade of wide branching trees. In
the latter case, a ditch is dug in the ground, and wood laid in and
burned until it is filled with glowing coals, over which chickens,
ducks, turkeys, pigs, and not unfrequently the entire body of a wild
ox, are roasted. They are furnished also with flour, of which biscuits
are made, and often with peach and other preserves, with tarts, and
every manner and description of pies, except the mince, that being an
article of pastry as yet unknown among them. Only the slave who has
lived all the years on his scanty allowance of meal and bacon, can
appreciate such suppers. White people in great numbers assemble to
witness the gastronomical enjoyments.

They seat themselves at the rustic table--the males on one side, the
females on the other. The two between whom there may have been an
exchange of tenderness, invariably manage to sit opposite; for the
omnipresent Cupid disdains not to hurl his arrows into the simple
hearts of slaves. Unalloyed and exulting happiness lights up the dark
faces of them all. The ivory teeth, contrasting with their black
complexions, exhibit two long, white streaks the whole extent of
the table. All round the bountiful board a multitude of eyes roll
in ecstacy. Giggling and laughter and the clattering of cutlery
and crockery succeed. Cuffee's elbow hunches his neighbor's side,
impelled by an involuntary impulse of delight; Nelly shakes her finger
at Sambo and laughs, she knows not why, and so the fun and merriment
flows on.

When the viands have disappeared, and the hungry maws of the children
of toil are satisfied, then, next in the order of amusement, is
the Christmas dance. My business on these gala days always was
to play on the violin. The African race is a music-loving one,
proverbially; and many there were among my fellow-bondsmen whose
organs of tune were strikingly developed, and who could thumb the
banjo with dexterity; but at the expense of appearing egotistical,
I must, nevertheless, declare, that I was considered the Ole Bull
of Bayou Boeuf. My master often received letters, sometimes from a
distance of ten miles, requesting him to send me to play at a ball or
festival of the whites. He received his compensation, and usually I
also returned with many picayunes jingling in my pockets--the extra
contributions of those to whose delight I had administered. In this
manner I became more acquainted than I otherwise would, up and down
the bayou. The young men and maidens of Holmesville always knew there
was to be a jollification somewhere, whenever Platt Epps was seen
passing through the town with his fiddle in his hand. "Where are you
going now, Platt?" and "What is coming off to-night, Platt?" would be
interrogatories issuing from every door and window, and many a time
when there was no special hurry, yielding to pressing importunities,
Platt would draw his bow, and sitting astride his mule, perhaps,
discourse musically to a crowd of delighted children, gathered around
him in the street.

Alas! had it not been for my beloved violin, I scarcely can
conceive how I could have endured the long years of bondage. It
introduced me to great houses--relieved me of many days' labor in the
field--supplied me with conveniences for my cabin--with pipes and
tobacco, and extra pairs of shoes, and oftentimes led me away from the
presence of a hard master, to witness scenes of jollity and mirth. It
was my companion--the friend of my bosom--triumphing loudly when I was
joyful, and uttering its soft, melodious consolations when I was sad.
Often, at midnight, when sleep had fled affrighted from the cabin, and
my soul was disturbed and troubled with the contemplation of my fate,
it would sing me a song of peace. On holy Sabbath days, when an hour
or two of leisure was allowed, it would accompany me to some quiet
place on the bayou bank, and, lifting up its voice, discourse kindly
and pleasantly indeed. It heralded my name round the country--made me
friends, who, otherwise would not have noticed me--gave me an honored
seat at the yearly feasts, and secured the loudest and heartiest
welcome of them all at the Christmas dance. The Christmas dance! Oh,
ye pleasure-seeking sons and daughters of idleness, who move with
measured step, listless and snail-like, through the slow-winding
cotillon, if ye wish to look upon the celerity, if not the "poetry of
motion"--upon genuine happiness, rampant and unrestrained--go down to
Louisiana, and see the slaves dancing in the starlight of a Christmas
night.

On that particular Christmas I have now in my mind, a description
whereof will serve as a description of the day generally, Miss Lively
and Mr. Sam, the first belonging to Stewart, the latter to Roberts,
started the ball. It was well known that Sam cherished an ardent
passion for Lively, as also did one of Marshall's and another of
Carey's boys; for Lively was _lively_ indeed, and a heart-breaking
coquette withal. It was a victory for Sam Roberts, when, rising from
the repast, she gave him her hand for the first "figure" in preference
to either of his rivals. They were somewhat crest-fallen, and, shaking
their heads angrily, rather intimated they would like to pitch into
Mr. Sam and hurt him badly. But not an emotion of wrath ruffled the
placid bosom of Samuel, as his legs flew like drum-sticks down the
outside and up the middle, by the side of his bewitching partner.
The whole company cheered them vociferously, and, excited with the
applause, they continued "tearing down" after all the others had
become exhausted and halted a moment to recover breath. But Sam's
superhuman exertions overcame him finally, leaving Lively alone, yet
whirling like a top. Thereupon one of Sam's rivals, Pete Marshall,
dashed in, and, with might and main, leaped and shuffled and threw
himself into every conceivable shape, as if determined to show Miss
Lively and all the world that Sam Roberts was of no account.

Pete's affection, however, was greater than his discretion. Such
violent exercise took the breath out of him directly, and he dropped
like an empty bag. Then was the time for Harry Carey to try his hand;
but Lively also soon out-winded him, amidst hurrahs and shouts, fully
sustaining her well-earned reputation of being the "fastest gal" on
the bayou.

One "set" off, another takes its place, he or she remaining longest
on the floor receiving the most uproarious commendation, and so the
dancing continues until broad daylight. It does not cease with the
sound of the fiddle, but in that case they set up a music peculiar to
themselves. This is called "patting," accompanied with one of those
unmeaning songs, composed rather for its adaptation to a certain tune
or measure, than for the purpose of expressing any distinct idea. The
patting is performed by striking the hands on the knees, then striking
the hands together, then striking the right shoulder with one hand,
the left with the other--all the while keeping time with the feet, and
singing, perhaps, this song:

        "Harper's creek and roarin' ribber,
        Thar, my dear, we'll live forebber;
        Den we'll go to de Ingin nation,
        All I want in dis creation,
        Is pretty little wife and big plantation.

    _Chorus._ Up dat oak and down dat ribber,
                     Two overseers and one little nigger."

Or, if these words are not adapted to the tune called for, it may be
that "Old Hog Eye" _is_--a rather solemn and startling specimen of
versification, not, however, to be appreciated unless heard at the
South. It runneth as follows:

    "Who's been here since I've been gone?
    Pretty little gal wid a josey on.

                            Hog Eye!
                            Old Hog Eye,
                            And Hosey too!

    Never see de like since I was born,
    Here come a little gal wid a josey on.

                            Hog Eye!
                            Old Hog Eye!
                            And Hosey too!"

Or, may be the following, perhaps, equally nonsensical, but full of
melody, nevertheless, as it flows from the negro's mouth:

    "Ebo Dick and Jurdan's Jo,
    Them two niggers stole my yo'.

        _Chorus._ Hop Jim along,
                        Walk Jim along,
                        Talk Jim along," &c.

    Old black Dan, as black as tar,
    He dam glad he was not dar.

                        Hop Jim along," &c.

During the remaining holidays succeeding Christmas, they are provided
with passes, and permitted to go where they please within a limited
distance, or they may remain and labor on the plantation, in which
case they are paid for it. It is very rarely, however, that the latter
alternative is accepted. They may be seen at these times hurrying in
all directions, as happy looking mortals as can be found on the face
of the earth. They are different beings from what they are in the
field; the temporary relaxation, the brief deliverance from fear, and
from the lash, producing an entire metamorphosis in their appearance
and demeanor. In visiting, riding, renewing old friendships, or,
perchance, reviving some old attachment, or pursuing whatever pleasure
may suggest itself, the time is occupied. Such is "southern life as it
is," _three days in the year_, as I found it--the other three hundred
and sixty-two being days of weariness, and fear, and suffering, and
unremitting labor.

Marriage is frequently contracted during the holidays, if such an
institution may be said to exist among them. The only ceremony
required before entering into that "holy estate," is to obtain the
consent of the respective owners. It is usually encouraged by the
masters of female slaves. Either party can have as many husbands or
wives as the owner will permit, and either is at liberty to discard
the other at pleasure. The law in relation to divorce, or to bigamy,
and so forth, is not applicable to property, of course. If the wife
does not belong on the same plantation with the husband, the latter
is permitted to visit her on Saturday nights, if the distance is not
too far. Uncle Abram's wife lived seven miles from Epps', on Bayou
Huff Power. He had permission to visit her once a fortnight, but he
was growing old, as has been said, and truth to say, had latterly
well nigh forgotten her. Uncle Abram had no time to spare from his
meditations on General Jackson--connubial dalliance being well enough
for the young and thoughtless, but unbecoming a grave and solemn
philosopher like himself.

 Since Solomon is skilled at cutting cane, Epps often hires him out during the season. Solomon describes the process of cultivating cane. He begins by explaining that the land is only planted every three years. The joint of cane has an eye and sends out sprouts. The field is hoed three times and general cutting begins in October. A slave takes a knife, shears the flags from the stalk, severs the stalk at the root, and places the stalks on the cart. The stalks are taken to the sugar house and ground up. In January, the slaves prepare the field for another crop. The dry debris is set afire and the field left clean for the hoes. This works until the third year, at which point the seed has exhausted its strength and the field must be plowed and planted again. Solomon often works in the sugar house. The mill is a massive building with a great deal of machinery. Slave children place the cane on an iron roller that moves the cane to be crushed, dropped upon another carrier, and deposited on top of a chimney with a fire below. The juice falls into a conductor below as it burns and is collected in a reservoir. It then goes to filters, and then to coolers. Molasses and sugar are separated at this point, and the molasses is converted to brown sugar. The only respite slaves get from work is Christmas. They get a few days; Epps gives them three, while some other planters give up to six, and old and young alike delight in it. It is a time to feast and frolic. Slaves wear their best attire and go to one planter's meal that is provided for all the slaves in the region. The table is spread with glorious provisions and everyone seats themselves on benches. Many love matches are made, and laughter is frequent. After the food comes the Christmas dance, and, as Solomon was quite famous by then, he always played his fiddle. He believes that this instrument was essential to his surviving slavery. Solomon describes one Christmas where two men try to woo the pretty Lively, and the uproarious dancing and "patting" of hands to the beat. In the remaining days after Christmas, slaves get passes to go where they please within a limited distance. Slaves are ebullient to have this "freedom. Solomon reminds his readers that this lasts for only three days per year: the other three-hundred and sixty-two are full of unrelenting labor and sorrow

