Page 70

“…some of them were sold…”

See “…drivers who traveled through Alabama…,” above.

The increase from 29 to 86 slaves—many of them quite young—suggests that the Westcott plantation had an elaborate breeding program. It’s more likely that this was launched in the late 1830s than closer to the time of David Westcott’s death in 1828. The Westcott plantation eventually grew to be quite large, but land acquisitions didn’t begin until the late 1840s and 1850s. Without additional land, there would have been no reason to increase the slave population until the value of the slaves themselves was a motive. What appears to be most likely is that slaves were multiplying, but perhaps not being sold, if only to generate collateral against which loans could be drawn, etc. Additionally, the slave population in Alabama was expanding dramatically at this time—more than doubling between 1830 and 1840—so it follows that speculator activity would be increased.

“…her baby wasn’t bought…”

Narrative of Robert Falls.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Tennessee Narratives, Vol. 1, p. 13.

Robert Falls

“…Susan’s last baby…”

Notably, “Jordan” appears on one list of enslaved persons belonging to William R. Westcott in 1841, but not on another identical list from the same year. The Westcott estate inventory documents are held at the Montgomery County Archives in Montgomery Alabama.

Narratives of Fanny Johnson and Lewis Chase.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 4, p. 85; Vol. 2, p. 10.

The church that the missus…”

Stone, L. M. H., Chappell, W. O., Davis, B. M., & First United Methodist Church (Montgomery, Ala.). (1990). Hold fast to the faith: A history of First United Methodist Church (Cathedral in the Pines) in Montgomery, Alabama, 1929-1989. Montgomery, Ala: First United Methodist Church, p. 14.

“…had helped to found…”

Early manuscripts from the formation and business of the First Methodist Church in Montgomery reveal the Westcotts’ ongoing membership. The documents are held in the archives of the First United Methodist Church in Montgomery, Alabama. A stained glass window on site at the church is dedicated to Eliza Westcott’s early efforts.

“…behind the Westcott carriage…”

Narrative of Tobe Zollicoffer.

Rawick, G. P., Hillegas, J., & Lawrence, K. (1978). The American slave: A composite autobiography: supplement, series 2. Westport, Conn: Greenwood Pub, Vol. 10, Texas, p. 4324.

Tobe Zollicoffer

“…to sing and get happy…”

Narrative of Mack Mullen.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Florida Narratives, Vol. 1, p. 237.

“…pots lowered over their heads…”

Narratives of Samuel S. Taylor, Will Glass, Sallie Carder, and Ella Washington.

Stories of the pot or kettle occur throughout the narratives. Even more common than the story of putting your head inside the pot to sing or pray is the belief that placing an overturned pot at the doorway or threshold of a cabin or house will muffle sound.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 1, p. 295, Vol. 3, p. 40; Oklahoma Narratives, Vol. 1, p. 28; Texas Narratives, Vol. 4, p. 132.

“…up in the gallery…black exhorters…”

Narrative of Wayman Williams.

Rawick, G. P., Hillegas, J., & Lawrence, K. (1978). The American slave: A composite autobiography: supplement, series 2. Westport, Conn: Greenwood Pub, Vol. 10, Texas, p. 4150.

Early manuscripts from the formation and business of the First Methodist Church in Montgomery show men “of colour” being either granted or refused permission to exhort as early as 1835. The documents are held in the archives of the First United Methodist Church in Montgomery, Alabama.

It is in the early lore of the church—and many churches—that enslaved persons sat in a balcony. In the case of First Methodist, the portion of the church that was reserved for enslaved congregants was later moved and incorporated into the structure of Old Ship A.M.E. Zion Church in Montgomery, Alabama.

“…put slaves in their pockets…”

Narrative of Belle Butler.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Indiana Narratives, Vol. 1, p. 41.

Belle Butler

“…a curtain for a stage…”

Narrative of James Martin.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Texas Narratives, Vol. 2, p. 63.

James Martin

“…like they were at a picnic.”

Narrative of Belle Buntin.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 1, p. 331.

Belle Buntin

“A slave woman always sold for more…”

Narrative of Eliza Hays.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 3, p. 224.

Eliza Hays

“…children that were part white…”

Narrative of Nancy Anderson.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 1, p. 52.

Nancy Anderson

“…men that were unruly…”

Narrative of Maria Sutton Clements.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Arkansas Narratives, Vol. 1, p. 17.

Maria Sutton Clements

“…if they wanted a new dress.”

Narrative of George White.

Perdue, C. L., Barden, T. E., & Phillips, R. K. (1997). Weevils in the wheat: Interviews with Virginia ex-slaves. Charlottesville: University Press of Virginia, p. 309.

George White

“…lots of scars…”

Narratives of James Jackson and Henry Wright.

Library of Congress. (2018). Slave narratives: A folk history of slavery in the U.S., Texas Narratives, Vol. 2, p. 183; Georgia Narratives, Vol. 4, p. 202.