Former Slave Elizabeth Keckley and the “Contraband” of Washington DC, 1862.
Elizabeth Hobbs Keckley was born in slavery in Virginia around 1818 and purchased her freedom in 1855. In 1862 she was living in Washington DC and working as a skilled dressmaker; her principal client was Mary Todd Lincoln, wife of the president. Keckley sympathized with the former slaves, or “contraband,” as they were called, who fled to the relative safety of Washington during the Civil War. The Contraband Relief Association, which Keckley founded and headed, gathered funds and clothing for the poor former slaves. Yet, as her rather condescending remarks make clear, Keckley felt superior to the people she helped. Keckley’s memoir Behind the Scenes was published in 1868. The book included revelations about Mary Lincoln’s private life, and, feeling betrayed, the former First Lady shunned Keckley. Her dressmaking business declined, and she died in poverty in 1907 at the Home for Destitute Women and Children in Washington, one of the institutions she had helped to found.
In the summer of 1862, freedmen began to flock into Washington from Maryland and Virginia. They came with a great hope in their hearts, and with all their worldly goods on their backs. Fresh from the bonds of slavery, fresh from the benighted regions of the plantation, they came to the Capital looking for liberty, and many of them not knowing it when they found it. Many good friends reached forth kind hands, but the North is not warm and impulsive. For one kind word spoken, two harsh ones were uttered; there was something repelling in the atmosphere, and the bright joyous dreams of freedom to the slave faded—were sadly altered, in the presence of that stern, practical mother, reality.
Instead of flowery paths, days of perpetual sunshine, and bowers hanging with golden fruit, the road was rugged and full of thorns, the sunshine was eclipsed by shadows, and the mute appeals for help too often were answered by cold neglect. Poor dusky children of slavery, men and women of my own race—the transition from slavery to freedom was too sudden for you! The bright dreams were too rudely dispelled; you were not prepared for the new life that opened before you, and the great masses of the North learned to look upon your helplessness with indifference—learned to speak of you as an idle, dependent race. Reason should have prompted kinder thoughts. Charity is ever kind.
One fair summer evening I was walking the streets of Washington, accompanied by a friend, when a band of music was heard in the distance. We wondered what it could mean, and curiosity prompted us to find out its meaning. We quickened our steps, and discovered that it came from the house of Mrs. Farnham. The yard was brilliantly lighted, ladies and gentlemen were moving about, and the band was playing some of its sweetest airs. We approached the sentinel on duty at the gate, and asked what was going on. He told us that it was a festival given for the benefit of the sick and wounded soldiers in the city. This suggested an idea to me. If the white people can give festivals to raise funds for the relief of suffering soldiers, why should not the well-to-do colored people go to work to do something for the benefit of the suffering blacks? I could not rest. The thought was ever present with me, and the next Sunday I made a suggestion in the colored church, that a society of colored people be formed to labor for the benefit of the unfortunate freedmen. The idea proved popular, and in two weeks “the Contraband Relief Association” was organized, with forty working members.
In September of 1862, Mrs. Lincoln left Washington for New York, and requested me to follow her in a few days, and join her at the Metropolitan Hotel. I was glad of the opportunity to do so, for I thought that in New York I would be able to do something in the interests of our society. Armed with credentials, I took the train for New York, and went to the Metropolitan, where Mrs. Lincoln had secured accommodations for me. The next morning I told Mrs. Lincoln of my project; and she immediately headed my list with a subscription of $200. I circulated among the colored people, and got them thoroughly interested in the subject, when I was called to Boston by Mrs. Lincoln, who wished to visit her son Robert, attending college in that city. I met Mr. Wendell Phillips, and other Boston philanthropists, who gave me all the assistance in their
power. We held a mass meeting at the Colored Baptist Church, Rev. Mr. Grimes, in Boston, raised a sum of money, and organized there a branch society. The society was organized by Mrs. Grimes, wife of the pastor, assisted by Mrs. Martin, wife of Rev. Stella Martin. This branch of the main society, during the war, was able to send us over eighty large boxes of goods, contributed exclusively by the colored people of Boston. Returning to New York, we held a successful meeting at the Shiloh Church, Rev. Henry Highland Garnet, pastor. The Metropolitan Hotel, at that time as now, employed colored help. I suggested the object of my mission to Robert Thompson, Steward of the Hotel, who immediately raised quite a sum of money among the dining-room waiters. Mr. Frederick Douglass contributed $200, besides lecturing for us. Other prominent colored men sent in liberal contributions. From England a large quantity of stores was received. Mrs. Lincoln made frequent contributions, as also did the President. In 1863 I was re-elected President of the Association, which office I continue to hold.
Some of the freedmen and freedwomen had exaggerated ideas of liberty. To them it was a beautiful vision, a land of sunshine, rest and glorious promise. They flocked to Washington, and since their extravagant hopes were not realized, it was but natural that many of them should bitterly feel their disappointment. The colored people are wedded to associations, and when you destroy these you destroy half of the happiness of their lives. They make a home, and are so fond of it that they prefer it, squalid though it be, to the comparative ease and luxury of a shifting, roaming life. Well, the emancipated slaves, in coming North, left old associations behind them, and the love for the past was so strong that they could not find much beauty in the new life so suddenly opened to them.
Thousands of the disappointed, huddled together in camps, fretted and pined like children for the “good old times.” In visiting them in the interests of the Relief Society of which I was president, they would crowd around me with pitiful stories of distress. Often I heard them declare that they would rather go back to slavery in the South, and be with their old masters, than to enjoy the freedom of the North. I believe they were sincere in these declarations, because dependence had become a part of their second nature, and independence brought with it the cares and vexatious of poverty.
I was very much amused one day at the grave complaints of a good old, simple-minded woman, fresh from a life of servitude. She had never ventured beyond a plantation until coming North. The change was too radical for her, and she could not exactly understand it. She thought, as many others thought, that Mr. and Mrs. Lincoln were the government, and that the President and his wife had nothing to do but to supply the extravagant wants of every one that applied to them. The wants of this old woman, however, were not very extravagant.
“Why, Missus Keekley,” said she to me one day, “I is been here eight months, and Missus Lingom an’t even give me one shife. Bliss God, childen, if I had ar know dat de Government, and Mister and Missus Government, was going to do dat ar way, I neber would 'ave comed here in God’s wurld. My
I could not restrain a laugh at the grave manner in which this good old woman entered her protest. Her idea of freedom was two or more old shifts every year. Northern readers may not fully recognize the pith of the joke. On the Southern plantation, the mistress, according to established custom, every year made a present of certain under-garments to her slaves, which articles were always anxiously looked forward to, and thankfully received. The old woman had been in the habit of receiving annually two shifts from her mistress, and she thought the wife of the President of the United States very mean for overlooking this established custom of the plantation.
While some of the emancipated blacks pined for the old associations of slavery, and refused to help themselves, others went to work with commendable energy, and planned with remarkable forethought. They built themselves cabins, and each family cultivated for itself a small patch of ground. The colored people are fond of domestic life, and with them domestication means happy children, a fat pig, a dozen or more chickens, and a garden. Whoever visits the Freedmen’s Village now in the vicinity of Washington will discover all of these evidences of prosperity and happiness. The schools are objects of much interest. Good teachers, white and colored, are employed, and whole brigades of bright-eyed dusky children are there taught the common branches of education. These children are studious, and the teachers inform me that their advancement is rapid. I number among my personal friends twelve colored girls employed as teachers in the schools at Washington. The Colored Mission Sabbath School, established through the influence of Gen. Brown at the Fifteenth Street Presbyterian Church, is always an object of great interest to the residents of the Capital, as well as to the hundreds of strangers visiting the city.
See full text at the Digital Schomburg website
Source: Elizabeth Keckley, Behind the Scenes, or, Thirty Years a Slave, and Four Years in the White House. New York: G.W. Carleton & Co., 1868, 111–116; 139–143.
1. Chapter Four opens with the story of enslaved couple Jacob and Monemia McKoy’s conjoined twin girls Millie and Christina. Of the many accounts presented in A Black Women’s History of the United States, this haunting narrative is perhaps the most telling of the violence endured by enslaved women—keep in mind the age of Millie and Christina. Discuss your feelings about this account.
2. Regarding this time period, Berry and Gross write: “Upon being sold, the commodification of Black women’s bodies continued. . . . They performed productive, reproductive, and scientific labor for enslavers and medical professionals throughout the nineteenth century. The field of gynecology emerged at the expense of three enslaved women: Anarcha, Betsy, and Lucy, who underwent experimental surgeries administered without pain medication by physician and planter J. Marion Sims of Alabama” (71-2). Do some research on your own or in groups and learn about what was obtained from the experiments that were done to these women. Would any of what happened to them then be allowed now? Are there laws/practices/codes in place now to protect such “experimentation”?
3. This chapter continues the discussion of slaveholding. Discuss how to some it was a “unique way African Americans tried to save and protect their families” (76). Were the protections long-lasting?
4. This chapter presents the accounts of some of the better-known female freedom fighters such as Harriet Tubman, Sojourner Truth, and Maria Stewart as well as those of the women who resisted oppression, including Lear Green, Ellen Craft, Harriet Robinson Scott, and Anna Murray Douglass. Investigate the measures taken by these women. What did they do, and what were the consequences of their actions? Why are their histories—their acts of personal and collective liberation—not better known? What can we learn from them?
5. The artistic and spiritual pursuits of Black women of this time period are discussed in this chapter. We learn about those who quilted, danced, sculpted,
sewed, ministered, and preached. Who were some of these women? How did their works influence present-day artists and church leaders?
6. Lear Green’s story of shipping herself in a box from Maryland to the Vigilant Committee of Philadelphia (77-8) stands as a bold example of self-liberation. Research Green’s story and then write a poem inspired by her actions. Fold the stories of other freedom seekers, if you like, into your work. Consider the actions that you would take to secure freedom: physical, emotional, intellectual.
7. Chapter Four discusses the increasing number of enslaved women who became incarcerated as the penal system expanded during the antebellum period. Berry and Gross write, “Black women in correctional facilities faced a double layer of control” (83). Examine the incarceration rates of women of color from antebellum to present. What do these rates suggest about control of women of color
Ellen Samuels, “Examining Millie and Christine McKoy: Where Enslavement and Enfreakment Meet,” Signs, vol. 37, no. 1 (September 2011): 53-81.
Melton Alonzo McLaurin, Celia: A Slave (Athens: Univ. of Georgia Press, 1991) NLV campus has a copy of this book