The Anti-Slavery Examiner, Omnibus · Chapter 61Part 61
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We breakfasted one morning at the Villa estate, which lies within half a mile of St. John's. The manager was less sanguine in his views of emancipation than the planters generally. We were disposed to think that, were it not for the force of public sentiment, he might declare himself against it. His feelings are easily accounted for. The estate is situated so near the town; that his people are assailed by a variety of temptations to leave their work; from which those on other estates are exempt. The manager admitted that the danger of insurrection was removed--crime was lessened--and the moral condition of society was rapidly improving.
A few days after, we went by invitation to a bazaar, or fair, which was held in the court-house in St. John's. The avails were to be appropriated to the building of a new Wesleyan chapel in the town. The council chamber and the assembly's call were given for the purpose. The former spacious room was crowded with people of every class and complexion. The fair was got up by the colored members of the Wesleyan church; nevertheless, some of the first ladies and gentlemen in town attended it, and mingled promiscuously in the throng. Wealthy proprietors, lawyers legislators, military officers in their uniform, merchants, etc. swelled the crowd. We recognised a number of ladies whom we had previously met at a fashionable dinner in St. John's. Colored ladies presided at the tables, and before them was spread a profusion of rich fancy articles. Among a small number of books exhibited for sale were several copies of a work entitled "COMMEMORATIVE WREATH," being a collection of poetical pieces relating to the abolition of slavery in the West Indies.
VISIT TO MR. CRANSTOUN'S.
On the following morning Mr. C.'s gig came for us, and we drove out to his residence. We were met at the door by the American Consul, who breakfasted with us. When he had taken leave, Mr. C. proposed that we should go over his grounds. To reach the estate, which lies in a beautiful valley far below Mr. C.'s mountainous residence, we were obliged to go on foot by a narrow path that wound along the sides of the precipitous hills. This estate is the property of Mr. Athill, a colored gentleman now residing in England. Mr. A. is post-master general of Antigua, one of the first merchants in St. John's, and was a member of the assembly until the close of 1836, when, on account of his continued absence, he resigned his seat. A high-born white man, the Attorney General, now occupies the same chair which this colored member vacated. Mr. C. was formerly attorney for several estates, is now agent for a number of them, and also a magistrate.
He remarked, that since emancipation the nocturnal disorders and quarrels in the negro villages, which were incessant during slavery, had nearly ceased. The people were ready and willing to work. He had frequently given his gang jobs, instead of paying them by the day. This had proved a gear stimulant to industry, and the work of the estate was performed so much quicker by this plan that it was less expensive than daily wages. When they had jobs given them, they would sometimes go to work by three o'clock in the morning, and work by moonlight. When the moon was not shining, he had known them to kindle fires among the trash or dry cane leaves to work by. They would then continue working all day until four o clock, stopping only for breakfast, and dispensing with the usual intermission from twelve to two.
We requested him to state briefly what were in his estimation the advantages of the free system over slavery. He replied thus: 1st. The diminished expense of free labor. 2d. The absence of coercion. 3d. The greater facility in managing an estate. Managers had not half the perplexity and trouble in watching, driving, &c. They could leave the affairs of the estate in the hands of the people with safety. 4th. The freedom from danger. They had now put away all fears of insurrections, robbery, and incendiarism.
There are two reflections which the perusal of these items will probably suggest to most minds: 1st. The coincidence in the replies of different planters to the question--What are the advantages of freedom over slavery? These replies are almost identically the same in every case, though given by men who reside in different parts of the island, and have little communication with each other. 2d. They all speak exclusively of the advantages to the master, and say nothing of the benefit accruing to the emancipated. We are at some loss to decide whether this arose from indifference to the interests of the emancipated, or from a conviction that the blessings of freedom to them were self-evident and needed no specification.
While we were in the boiling-house we witnessed a scene which illustrated one of the benefits of freedom to the slave; it came quite opportunely, and supplied the deficiency in the manager's enumeration of advantages. The head boiler was performing the work of 'striking off;' i.e. of removing the liquor, after it had been sufficiently boiled, from the copper to the coolers. The liquor had been taken out of the boiler by the skipper, and thence was being conducted to the coolers by a long open spout. By some means the spout became choaked, and the liquor began to run over. Mr. C. ordered the man to let down the valve, but he became confused, and instead of letting go the string which lifted the valve, he pulled on it the more. The consequence was that the liquor poured over the sides of the spout in a torrent. The manager screamed at the top of his voice--"let down the valve, let it down!" But the poor man, more and more frightened, hoisted it still higher,--and the precious liquid--pure sugar--spread in a thick sheet over the earthen floor. The manager at last sprang forward, thrust aside the man, and stopped the mischief, but not until many gallons of sugar were lost. Such an accident as this, occurring during slavery, would have cost the negro a severe flogging. As it was, however, in the present case, although Mr. C. 'looked daggers,' and exclaimed by the workings of his countenance, 'a kingdom for a cat,'[A] yet the severest thing which he could say was, "You bungling fellow--if you can't manage better than this, I shall put some other person in your place--that's all." 'That's ALL' indeed, but it would not have been all, three years ago. The negro replied to his chidings in a humble way, saying 'I couldn't help it, sir, I couldn't help it' Mr. C. finally turned to us, and said in a calmer tone, "The poor fellow got confused, and was frightened half to death."
[Footnote A: A species of whip, well know in the West Indies.]
VISIT TO GRACE BAY.
We made a visit to the Moravian settlement at Grace Bay, which is on the opposite side of the island. We called, in passing, at Cedar Hall, a Moravian establishment four miles from town. Mr. Newby, one of the missionaries stationed at this place, is the oldest preacher of the Gospel in the island. He has been in Antigua for twenty-seven years. He is quite of the old way of thinking on all subjects, especially the divine right of kings, and the scriptural sanction of slavery. Nevertheless, he was persuaded that emancipation had been a great blessing to the island and to all parties concerned. When he first came to Antigua in 1809, he was not suffered to teach the slaves. After some time he ventured to keep an evening school in a secret way. Now there is a day school of one hundred and twenty children connected with the station. It has been formed since emancipation.
From Cedar Hail we proceeded to Grace Bay. On the way we met some negro men at work on the road, and stopped our chaise to chat with them. They told us that they lived on Harvey's estate, which they pointed out to us. Before emancipation that estate had four hundred slaves on it, but a great number had since left because of ill usage during slavery. They would not live on the estate, because the same manager remained, and they could not trust him.
They told us they were Moravians, and that on the first of August they all went to the Moravian chapel at Grace Bay, 'to tank and praise de good Savior for make a we free.' We asked them if they still liked liberty; they said, "Yes, massa, we all quite proud to be free." The negroes use the word proud to express a strong feeling of delight. One man said, "One morning as I was walking along the road all alone, I prayed that the Savior would make me free, for then I could be so happy. I don't know what made me pray so, for I wasn't looking for de free; but please massa, in one month de free come."
They declared that they worked a great deal better since emancipation, because they were paid for it. To be sure, said they, we get very little wages, but it is better than none. They repeated it again and again, that men could not be made to work well by flogging them, "it was no use to try it."
We asked one of the men, whether he would not be willing to be a slave again provided he was sure of having a kind master. "Heigh! me massa," said he, "me neber slave no more. A good massa a very good ting, but freedom till better." They said that it was a great blessing to them to have their children go to school. After getting them to show us the way to Grace Bay, we bade them good bye.
We were welcomed at Grace Bay by the missionary, and his wife, Mr. and Mrs. Möhne.[B] The place where these missionaries reside is a beautiful spot. Their dwelling-house and the chapel are situated on a high promontory, almost surrounded by the sea. A range of tall hills in the rear cuts off the view of the island, giving to the missionary station an air of loneliness and seclusion truly impressive. In this sequestered spot, the found Mr. and Mrs. M. living alone. They informed us that they rarely have white visiters, but their house is the constant resort of the negroes, who gather there after the toil of the day to 'speak' about their souls. Mr. and Mrs. M. are wholly engrossed in their labors of love. They find their happiness in leading their numerous flock "by the still waters and the green pastures" of salvation. Occupied in this delightful work, they covet not other employments, nor other company, and desire no other earthly abode than their own little hill-embosomed, sea-girt missionary home.
[Footnote B: Pronounced Maynuh.]
There are a thousand people belonging to the church at this station, each of whom, the missionaries see once every month. A day school has been lately established, and one hundred children are already in attendance. After dinner we walked out accompanied by the missionaries to enjoy the beautiful sunset. It is one of the few harmless luxuries of a West India climate, to go forth after the heat of the day is spent and the sun is sinking in the sea, and enjoy the refreshing coolness of the air. The ocean stretched before us, motionless after the turmoil of the day, like a child which has rocked itself asleep, yet indicating by its mighty breathings as it heaved along the beach, that it only slumbered. As the sun went down, the full moon arose, only less luminous, and gradually the stars began to light up their beaming fires. The work of the day now being over, the weary laborers were seen coming from different directions to have a 'speak' with the missionaries. Mr. M. stated a fact illustrative of the influence of the missionaries over the negroes. Some time ago, the laborers on a certain estate became dissatisfied with the wages they were receiving, and refused to work unless they were increased. The manager tried in vain to reconcile his people to the grievance of which they complained, and then sent to Mr. M., requesting him to visit the estate, and use his influence to persuade the negroes, most of whom belonged to his church, to work at the usual terms. Mr. M. sent word to the manager that it was not his province, as minister, to interfere with the affairs of any estate; but he would talk with the people about it individually, when they came to 'speak.' Accordingly he spoke to each one, as he came, in a kind manner, advising him to return to his work, and live as formerly. In a short time peace and confidence were restored, and the whole gang to a man were in the field.
Mr. and Mrs. M. stated that notwithstanding the very low rate of wages, which was scarcely sufficient to support life, they had never seen a single individual who desired to return to the condition of a slave. Even the old and infirm, who were sometimes really in a suffering state from neglect of the planters and from inability of their relatives adequately to provide for them, expressed the liveliest gratitude for the great blessing which the Savior had given them. They would often say to Mrs. M. "Why, Missus, old sinner just sinkin in de grave, but God let me old eyes see dis blessed sun."
The missionaries affirmed that the negroes were an affectionate people--remarkably so. Any kindness shown them by a white person, was treasured up and never forgotten. On the other hand, the slightest neglect or contempt from a white person, was keenly felt. They are very fond of saying 'howdy' to white people; but if the salutation is not returned, or noticed kindly, they are not likely to repeat it to the same individual. To shake hands with a white person is a gratification which they highly prize. Mrs. M. pleasantly remarked, that after service on Sabbath, she was usually wearied out with saying howdy, and shaking hands.
During the evening we had some conversation with two men who came to 'speak.' They spoke about the blessings of liberty, and their gratitude to God for making them free. They spoke also, with deep feeling, of the still greater importance of being free from sin. That, they said, was better. Heaven was the first best, and freedom was the next best.
They gave us some account, in the course of the evening, of an aged saint called Grandfather Jacob, who lived on a neighboring estate. He had been a helper[A] in the Moravian church, until he became too infirm to discharge the duties connected with that station. Being for the same reason discharged from labor on the estate, he now occupied himself in giving religious instruction to the other superannuated people on the estate.
[Footnote A: An office somewhat similar to that of deacon]
Mrs. M. said it would constitute an era in the life of the old man, if he could have an interview with two strangers from a distant land; accordingly, she sent a servant to ask him to come to the mission-house early the next morning. The old man was prompt to obey the call. He left home, as he said, 'before the gun fire'--about five o'clock--and came nearly three miles on foot. He was of a slender form, and had been tall, but age and slavery had bowed him down. He shook us by the hand very warmly, exclaiming, "God bless you, God bless you--me bery glad to see you." He immediately commenced giving us an account of his conversion. Said he, putting his hand on his breast, "You see old Jacob? de old sinner use to go on drinkin', swearin', dancin', fightin'! No God-- no Savior--no soul! When old England and de Merica fall out de first time, old Jacob was a man--a wicked sinner!--drink rum, fight--love to fight! Carry coffin to de grabe on me head; put dead body under ground--dance over it--den fight and knock man down--go 'way, drink rum, den take de fiddle. And so me went on, just so, till me get sick and going to die--thought when me die, dat be de end of me;--den de Savior come to me! Jacob love de Savior, and been followin' de good Savior ever since." He continued his story, describing the opposition he had to contend with, and the sacrifices he made to go to church. After working on the estate till six o'clock at night, he and several others would each take a large stone on his head and start for St. John's; nine miles over the hills. They carried the stones to aid is building the Moravian chapel at Spring Garden, St. John's. After he had finished this account, he read to us, in a highly animated style, some of the hymns which he taught to the old people, and then sung one of them. These exercises caused the old man's heart to burn within him, and again he ran over his past life, his early wickedness, and the grace that snatched him from ruin, while the mingled tides of gratitude burst forth from heart, and eyes, and tongue.
When we turned his attention to the temporal freedom he had received, he instantly caught the word FREE, and exclaimed vehemently, "O yes, me Massa--dat is anoder kind blessin from de Savior! Him make we all free. Can never praise him too much for dat." We inquired whether he was now provided for by the manager. He said he was not--never received any thing from him--his children supported him. We then asked him whether it was not better to be a slave if he could get food and clothing, than to be free and not have enough. He darted his quick eye at us and said `rader be free still.' He had been severely flogged twice since his conversion, for leaving his post as watchman to bury the dead. The minister was sick, and he was applied to, in his capacity of helper, to perform funeral rites, and he left his watch to do it. He said, his heavenly Master called him, and he would go though he expected a flogging. He must serve his Savior whatever come. "Can't put we in dungeon now," said Grandfather Jacob with a triumphant look.
When told that there were slaves in America, and that they were not yet emancipated, he exclaimed, "Ah, de Savior make we free, and he will make dem free too. He come to Antigo first--he'll be in Merica soon."
When the time had come for him to leave, he came and pressed our hands, and fervently gave us his patriarchal blessing. Our interview with Grandfather Jacob can never be forgotten. Our hearts, we trust, will long cherish his heavenly savor--well assured that if allowed a part in the resurrection of the just, we shall behold his tall form, erect in the vigor of immortal youth, amidst the patriarchs of past generations.
After breakfast we took leave of the kind-hearted missionaries, whose singular devotedness and delightful spirit won greatly upon our affections, and bent our way homeward by another route.
MR. SCOTLAND'S ESTATE.
We called at the estate of Mr. J. Scotland, Jr., barrister, and member of the assembly. We expected to meet with the proprietor, but the manager informed us that pressing business at court had called him to St. John's on the preceding day. The testimony of the manager concerning the dry weather, the consequent failure in the crop, the industry of the laborers, and so forth, was similar to that which we had heard before. He remarked that he had not been able to introduce job-work among his people. It was a new thing with them, and they did not understand it. He had lately made a proposal to give the gang four dollars per acre for holding a certain field. They asked a little time to consider upon so novel a proposition. He gave them half a day, and at the end of that time asked them what their conclusion was. One, acting as spokesman for the rest, said, "We rada hab de shilling wages." That was certain; the job might yield them more, and it might fall short--quite a common sense transaction!
At the pressing request of Mr. Armstrong we spent a day with him at Fitch's Creek. Mr. A. received us with the most cordial hospitality, remarking that he was glad to have another opportunity to state some things which he regarded as obstacles to the complete success of the experiment in Antigua. One was the entire want of concert among the planters. There was no disposition to meet and compare views respecting different modes of agriculture, treatment of laborers, and employment of machinery. Another evil was, allowing people to live on the estates who took no part in the regular labor of cultivation. Some planters had adapted the foolish policy of encouraging such persons to remain on the estates, in order that they might have help at hand in cases of emergency. Mr. A. strongly condemned this policy. It withheld laborers from the estates which needed them; it was calculated to make the regular field hands discontented, and it offered a direct encouragement to the negroes to follow irregular modes of living. A third obstacle to the successful operation of free labor, was the absence of the most influential proprietors. The consequences of absenteeism were very serious. The proprietors were of all men the most deeply interested in the soil; and no attorneys, agents, or managers, whom they could employ, would feel an equal interest in it, nor make the same efforts to secure the prosperous workings of the new system.
In the year 1833, when the abolition excitement was at its height in England, and the people were thundering at the doors of parliament for emancipation, Mr. A. visited that country for his health. To use his own expressive words, he "got a terrible scraping wherever he went." He said he could not travel in a stage-coach, or go into a party, or attend a religious meeting, without being attacked. No one the most remotely connected with the system could have peace there. He said it was astonishing to see what a feeling was abroad, how mightily the mind of the whole country, peer and priest and peasant, was wrought up. The national heart seemed on fire.
Mr. A. said, he became a religious man whilst the manager of a slave estate, and when he became a Christian, he became an abolitionist. Yet this man, while his conscience was accusing him--while he was longing and praying for abolition--did not dare open his mouth in public to urge it on! How many such men are there in our southern states--men who are inwardly cheering on the abolitionist in his devoted work, and yet send up no voice to encourage him, but perhaps are traducing and denouncing him!
We received a call at our lodgings in St. John's from the Archdeacon. He made interesting statements respecting the improvement of the negroes in dress, morals, education and religion, since emancipation. He had resided in the island some years previous to the abolition of slavery, and spoke from personal observation.
Among many other gentlemen who honored us with a call about the same time, was the Rev. Edward Fraser, Wesleyan missionary, and a colored gentleman. He is a native of Bermuda, and ten years ago was a slave. He received a mercantile education, and was for several years the confidential clerk of his master. He was treated with much regard and general kindness. He said he was another Joseph--every thing which his master had was in his hands. The account books and money were all committed to him. He had servants under him, and did almost as he pleased--except becoming free. Yet he must say, as respected himself, kindly as he was treated, that slavery was a grievous wrong, most unjust and sinful. The very thought--and it often came over him--that he was a slave, brought with it a terrible sense of degradation. It came over the soul like a frost. His sense of degradation grew more intense in proportion as his mind became more cultivated. He said, education was a disagreeable companion for a slave. But while he said this, Mr. F. spoke very respectfully and tenderly of his master. He would not willingly utter a word which would savor of unkindness towards him. Such was the spirit of one whose best days had been spent under the exactions of slavery. He was a local preacher in the Wesleyan connection while he was a slave, and was liberated by his master, without remuneration, at the request of the British Conference, who wished to employ him as an itinerant. He is highly esteemed both for his natural talents and general literary acquisitions and moral worth. The Conference have recently called him to England to act as an agent in that country, to procure funds for educational and religious purposes in these islands.
MEETING OF WESLEYAN MISSIONARIES.
As we were present at the annual meeting of the Wesleyan missionaries for this district, we gained much information concerning the object of our mission, as there were about twenty missionaries, mostly from Dominica, Montserrat, Nevis, St. Christophers, Anguilla, and Tortola.
Not a few of them were men of superior acquirements, who had sacrificed ease and popular applause at home, to minister to the outcast and oppressed. They are the devoted friends of the black man. It was soul-cheering to hear them rejoice over the abolition of slavery. It was as though their own limbs had been of a sudden unshackled, and a high wall had fallen from around them. Liberty had broken upon them like the bursting forth of the sun to the watchman on his midnight tower.
During the session, the mission-house was thrown open to us, and we frequently dined with the numerous company of missionaries, who there ate at a common table. Mrs. F., wife of the colored clergyman mentioned above, presided at the social board. The missionaries and their wives associated with Mr. and Mrs. F. as unreservedly as though they wore the most delicate European tint. The first time we took supper with them, at one side of a large table, around which were about twenty missionaries with their wives, sat Mrs. F., with the furniture of a tea table before her. On the other side, with the coffee urn and its accompaniments, sat the wife of a missionary, with a skin as lily-hued as the fairest Caucasian. Nearly opposite to her, between two white preachers, sat a colored missionary. Farther down, with the chairman of the district on his right, sat another colored gentleman, a merchant and local preacher in Antigua. Such was the uniform appearance of the table, excepting that the numbers were occasionally swelled by the addition of several other colored gentlemen and ladies. On another occasion, at dinner, we had an interesting conversation, in which the whole company of missionaries participated. The Rev. M. Banks, of St. Bartholomews, remarked, that one of the grossest of all absurdities was that of preparing men for freedom. Some, said he, pretend that immediate emancipation is unsafe, but it was evident to him that if men are peaceable while they are slaves, they might be trusted in any other condition, for they could not possibly be placed in one more aggravating. If slavery is a safe system, freedom surely will be. There can be no better evidence that a people are prepared for liberty, than their patient endurance of slavery. He expressed the greatest regret at the conduct of the American churches, particularly that of the Methodist church. "Tell them," said he, "on your return, that the missionaries in these islands are cast down and grieved when they think of their brethren in America. We feel persuaded that they are holding back the car of freedom; they are holding up the gospel." Rev. Mr. Cheesbrough, of St. Christopher's, said, "Tell them that much as we desire to visit the United States, we cannot go so long as we are prohibited from speaking against slavery, or while that abominable prejudice is encouraged in the churches. We could not administer the sacrament to a church in which the distinction of colors was maintained." "Tell our brethren of the Wesleyan connection," said Mr. B. again, "that slavery must be abolished by Christians, and the church ought to take her stand at once against it." We told him that a large number of Methodists and other Christians had engaged already in the work, and that the number was daily increasing. "That's right," he exclaimed, "agitate, agitate, AGITATE! You must succeed: the Lord is with you." He dwelt particularly on the obligations resting upon Christians in the free states. He said, "Men must be at a distance from slavery to judge of its real character. Persons living in the midst of it, gradually become familiarized with its horrors and woes, so that they can view calmly, exhibitions from which they would once have shrunk in dismay."
We had some conversation with Rev. Mr. Walton, of Montserrat. After making a number of statements in reference to the apprenticeship there, Mr. W. stated that there had been repeated instances of planters emancipating all their apprentices. He thought there had been a case of this kind every month for a year past. The planters were becoming tired of the apprenticeship, and from mere considerations of interest and comfort, were adopting free labor.