GENERAL RESULTS.
Having given a general outline of our sojourn in Antigua, we proceed to
a mere minute account of the results of our investigations. We arrange
the testimony in two general divisions, placing that which relates to
the past and present condition of the colony in one, and that which
bears directly upon the question of slavery in America in another.
RELIGION.
There are three denominations of Christians in Antigua: the Established
Church; the Moravians, and Wesleyans. The Moravians number fifteen
thousand--almost exclusively negroes. The Wesleyans embrace three
thousand members, and about as many more attendants. Of the three
thousand members, says a Wesleyan missionary, "not fifty are whites--a
larger number are colored; but the greater part black." "The attendance
of the negro population at the churches and chapels," (of the
established order,) says the Rector of St. John's, "amounts to four
thousand six hundred and thirty-six." The whole number of blacks
receiving religious instruction from these Christian bodies, making
allowance for the proportion of white and colored included in the three
thousand Wesleyans, is about twenty-two thousand--leaving a population
of eight thousand negroes in Antigua who are unsupplied with religious
instruction.
The Established Church has six parish churches, as many "chapels of
ease," and nine clergymen. The Moravians have five settlements and
thirteen missionaries. The Wesleyans have seven chapels, with as many
more small preaching places on estates, and twelve ministers; half of
whom are itinerant missionaries, and the other half, local preachers,
employed as planters, or in mercantile, and other pursuits, and
preaching only occasionally. From the limited number of chapels and
missionaries, it may be inferred that only a portion of the twenty-two
thousand can enjoy stated weekly instruction. The superintendent of the
Moravian mission stated that their chapels could not accommodate more
than _one third_ of their members.
Each of the denominations complains of the lack of men and houses. The
Wesleyans are now building a large chapel in St. John's. It will
accommodate two thousand persons. "Besides free sittings, there will be
nearly two hundred pews, every one of which is now in demand."
However much disposed the churches of different denominations might have
been during slavery to maintain a strict discipline, they found it
exceedingly difficult to do so. It seems impossible to elevate a body of
slaves, _remaining such,_ to honesty and purity. The reekings of slavery
will almost inevitably taint the institutions of religion, and degrade
the standard of piety. Accordingly the ministers of every denomination
in Antigua, feel that in the abolition of slavery their greatest enemy
has been vanquished, and they now evince a determination to assume
higher ground than they ever aspired to during the reign of slavery. The
motto of all creeds is, "_We expect great things of freemen_." A report
which we obtained from the Wesleyan brethren, states, "Our own brethren
preach almost daily." "We think the negroes are uncommonly punctual and
regular in their attendance upon divine worship, particularly on the
Sabbath." "They always show a readiness to contribute to the support of
the gospel. With the present low wages, and the entire charge of
self-maintenance, they have little to spare." Parham and Sion Hill (taken
as specimens) have societies almost entirely composed of rural
blacks--about thirteen hundred and fifty in number. These have
contributed this year above £330 sterling, or sixteen hundred and fifty
dollars, in little weekly subscriptions; besides giving to special
objects occasionally, and contributing for the support of schools.[A]
[Footnote A: The superintendent of the Wesleyan mission informed us that
the collection in the several Wesleyan chapels last year, independent of
occasional contributions to Sunday schools, Missionary objects, &c.,
amounted to £850 sterling, or more than $4000!]
In a letter dated December 2d, 1834, but four months after emancipation,
and addressed to the missionary board in England, the Rev. B. Harvey
thus speaks of the Moravian missions: "With respect to our people, I
believe; I may say that in all our places here, they attend the meetings
of the church more numerously than ever, and that many are now in
frequent attendance who _could very seldom appear amongst us during
slavery_." The same statements substantially were made to us by Mr. H.,
showing that instead of any falling off the attendance was still on
the increase.
In a statement drawn up at our request by the Rector of St. John's, is
the following: "Cases of discipline are more frequent than is usual in
English congregations, but at the same time it should be observed, that
a _closer oversight_ is maintained by the ministers, and a _greater
readiness to submit themselves_ (to discipline) is manifested by the
late slaves here than by those who have always been a free people." "I
am able to speak very favorably of the attendance at church--it is
regular and crowded." "The negroes on some estates have been known to
contribute willingly to the Bible Society, since 1832. They are now
beginning to pay a penny and a half currency per week for their
children's instruction."
MORALITY.
The condition of Antigua, but a very few years previous to emancipation,
is represented to have been truly revolting. It has already been stated
that the Sabbath was the market day up to 1832, and this is evidence
enough that the Lord's day was utterly desecrated by the mass of the
population. Now there are few parts of our own country, equal in
population, which can vie with Antigua in the solemn and respectful
observance of the Sabbath. Christians in St. John's spoke with joy and
gratitude of the tranquillity of the Sabbath. They had long been shocked
with its open and abounding profanation--until they had well-nigh forgot
the aspect of a Christian Sabbath. At length the full-orbed blessing
beamed upon them, and they rejoiced in its brightness, and thanked God
for its holy repose.
All persons of all professions testify to the fact that _marriages_ are
rapidly increasing. In truth, there was scarcely such a thing as
marriage before the abolition of slavery. Promiscuous intercourse of the
sexes was almost universal. In a report of the Antigua Branch
Association of the Society for advancing the Christian Faith in the
British West Indies, (for 1836,) the following statements are made:
"The number of marriages in the six parishes of the island, in the year
1835, the first entire year of freedom, was 476; all of which, excepting
about 50, were between persons formerly slaves. The total number of
marriages between slaves solemnized in the Church during the nine years
ending December 31, 1832, was 157; in 1833, the last entire year of
slavery, it was 61."
Thus it appears that the whole number of marriages during _ten years_
previous to emancipation (by far the most favorable ten years that could
have been selected) was but _half_ as great as the number for a single
year following emancipation!
The Governor, in one of our earliest interviews with him, said, "the
great crime of this island, as indeed of all the West India Colonies,
has been licentiousness, but we are certainly fast improving in this
particular." An aged Christian, who has spent many years in the island,
and is now actively engaged in superintending several day schools for
the negro children, informed us that there was not _one third_ as much
concubinage as formerly. This he said was owing mainly to the greater
frequency of marriages, and the cessation of late night work on the
estates, and in the boiling houses, by which the females were constantly
exposed during slavery. Now they may all be in their houses by dark.
Formerly the mothers were the betrayers of their daughters, encouraging
them to form unhallowed connections, and even _selling_ them to
licentious white and colored men, for their own gain. Now they were
using great strictness to preserve the chastity of their daughters.
A worthy planter, who has been in the island since 1800, stated, that it
used to be a common practice for mothers to _sell their daughters_ to
the highest bidder!--generally a manager or overseer. "But now;" said he,
"the mothers _hold their daughters up for marriage_, and take pains to
let every body know that their virtue is not to be bought and sold any
longer." He also stated that those who live unmarried now are uniformly
neglected and suffer great deprivations. Faithfulness after marriage,
exists also to a greater extent than could have been expected from the
utter looseness to which they had been previously accustomed, and with
their ignorance of the nature and obligations of the marriage relation.
We were informed both by the missionaries and the planters, that every
year and month they are becoming more constant, as husband and wife,
more faithful as parents, and more dutiful as children. One planter said
that out of a number who left his employ after 1834, nearly all had
companions on other estates, and left for the purpose of being with
them. He was also of the opinion that the greater proportion of changes
of residence among the emancipated which took place at that time, were
owing to the same cause.[A] In an address before the Friendly Society in
St. John's, the Archdeacon stated that during the previous year (1835)
several individuals had been expelled from that society for domestic
unfaithfulness; but he was happy to say that he had not heard of a
single instance of expulsion for this cause during the year then ended.
Much inconvenience is felt on account of the Moravian and Wesleyan
missionaries being prohibited from performing the marriage service, even
for their own people. Efforts are now making to obtain the repeal of the
law which makes marriages performed by sectarians (as all save the
established church are called) void.
[Footnote A: What a resurrection to domestic life was that, when long
severed families flocked from the four corners of the island to meet
their kindred members! And what a glorious resurrection will that be in
our own country, when the millions of emancipated beings scattered over
the west and south, shall seek the embraces of parental and fraternal
and conjugal love.]
That form of licentiousness which appears among the higher classes in
every slaveholding country, abounded in Antigua during the reign of
slavery. It has yielded its redundant fruits in a population of four
thousand colored people; double the number of whites. The planters, with
but few exceptions, were unmarried and licentious. Nor was this vice
confined to the unmarried. Men with large families, kept one or more
mistresses without any effort at concealment. We were told of an
"Honorable" gentleman, who had his English wife and two concubines, a
colored and a black one. The governor himself stated as an apology for
the prevalence of licentiousness among the slaves, that the example was
set them constantly by their masters, and it was not to be wondered at
if they copied after their superiors. But it is now plain that
concubinage among the whites is nearly at an end. An unguarded statement
of a public man revealed the conviction which exists among his class
that concubinage must soon cease. He said that the present race of
colored people could not be received into the society of the whites,
_because of illegitimacy_; but the next generation would be fit
associates for the whites, _because they would be chiefly born
in wedlock_.
The uniform testimony respecting _intemperance_ was, that it _never had
been one of the vices of the negroes_. Several planters declared that
they had rarely seen a black person intoxicated. The report of the
Wesleyan missionaries already referred to, says, "Intemperance is most
uncommon among the rural negroes. Many have joined the Temperance
Society, and many act on tee-total principles." The only _colored_
person (either black or brown) whom we saw drunk during a residence of
nine weeks in Antigua, was a carpenter in St. John's, who as he reeled
by, stared in our faces and mumbled out his sentence of condemnation
against wine bibbers, "--Gemmen--you sees I'se a little bit drunk, but
'pon honor I only took th--th-ree bottles of wine--that's all." It was
"Christmas times," and doubtless the poor man thought he would venture
for once in the year to copy the example of the whites.
In conclusion, on the subject of morals in Antigua, we are warranted in
stating, 1st., That during the continuance of slavery, immoralities
were rife.
2d. That the repeated efforts of the home Government and the local
Legislature, for several successive years previous to 1834, to
_ameliorate_ the system of slavery, seconded by the labors of clergymen
and missionaries, teachers and catechists, to improve the character of
the slaves, failed to arrest the current of vice and profligacy. What
few reformations were effected were very partial, leaving the more
enormous immoralities as shameless and defiant as ever, up to the very
day of abolition; demonstrating the utter impotence of all attempts to
purify the _streams_ while the _fountain_ is poison.
3d. That the abolition of slavery gave the death blow to open vice,
overgrown and emboldened as it had become. Immediate emancipation,
instead of lifting the flood-gates, was the only power strong enough to
shut them down! It restored the proper restraints upon vice, and
supplied the incentives to virtue. Those great controllers of moral
action, _self-respect, attachment to law, and veneration for God_, which
slavery annihilated, _freedom has resuscitated_, and now they stand
round about the emancipated with flaming swords deterring from evil, and
with cheering voices exhorting to good. It is explicitly affirmed that
the grosser forms of immorality, which in every country attend upon
slavery, have in Antigua either shrunk into concealment or
become extinct.
BENEVOLENT INSTITUTIONS.
We insert here a brief account of the benevolent institutions of
Antigua. Our design in giving it, is to show the effect of freedom in
bringing into play those charities of social life, which slavery
uniformly stifles. Antigua abounds in benevolent societies, all of which
have been _materially revived_ since emancipation, and some of them have
been formed since that event.
THE BIBLE SOCIETY.
This is the oldest society in the island. It was organized in 1815. All
denominations in the island cordially unite in this cause. The principal
design of this society is to promote the Circulation of the Scriptures
among the laboring population of the island. To secure this object
numerous branch associations--amounting to nearly fifty--have been
organized throughout the island _among the negroes themselves._ The
society has been enabled not only to circulate the Scriptures among the
people of Antigua, but to send them extensively to the neighboring
islands.
The following table, drawn up at our request by the Secretary of the
Society, will show the extent of foreign operations:
Years. Colonies Supplied. Bibles. Test's.
1822 Anguilla 94 156
23 Demerara 18 18
24 Dominica 89 204
25 Montserrat 57 149
27 Nevis 79 117
32 Saba 6 12
33 St. Bart's 111 65
34 St. Eustatius 97 148
35 St. Kitts 227 487
St. Martins 48 37
36 Tortola 69 136
To
1837 Trinidad 25 67
____ ____
Total 920 1596
From the last annual report we quote the following cheering account,
touching the events of 1834:
"The next event of importance in or annals is the magnificent grant of
the parent society, on occasion of the emancipation of the slaves, and
the perpetual banishment of slavery from the shores of Antigua, on the
first of August, 1834; by which a choice portion of the Holy Scriptures
was gratuitously circulated to about one third of the inhabitants of
this colony. Nine thousand seven hundred copies of the New Testament,
bound together with the book of Psalms, were thus placed at the disposal
of your committee."
* * * "Following hard upon this joyful event another gratifying
circumstance occurred among us. The attention of the people was roused,
and their gratitude excited towards the Bible Society, and they who had
freely received, now freely gave, and thus a considerable sum of money
was presented to the parent society in acknowledgment of its
beneficent grant."
We here add an extract from the annual report for 1826. Its sentiments
contrast strongly with the congratulations of the last report upon 'the
joyful event' of emancipation.
"Another question of considerable delicacy and importance still remains
to be discussed. Is it advisable, under all the circumstances of the
case, to circulate the Holy Scriptures, without note of comment, among
the slave population of these islands? Your Committee can feel no
hesitation in affirming that such a measure is not merely expedient, but
one of almost indispensable necessity. The Sacred Volume is in many
respects peculiarly adapted to the slave. It enjoins upon him precepts
so plain, that the most ignorant cannot fail to understand them:
'Slaves, obey in all things your masters, not with eye service, as men
pleasers, but in singleness of heart, fearing God.' It furnishes him
with motives the most impressive and consoling: 'Ye serve,' says the
Apostle, 'the Lord Christ.' It promises him rewards sufficient to
stimulate the most indolent to exertion: 'Whatsoever good thing any man
doeth, the same shall he receive of the Lord, whether he be bond or
free.' And it holds forth to him an example so glorious, that it would
ennoble even angels to imitate it: 'Let this mind be in you which was
also in Christ Jesus, who made himself of no reputation, and took upon
him the form of a _slave_!'"
"It may here be proper to observe, that the precise import of the word,
which in general throughout the English Bible is translated _servant_,
is strictly that which has been assigned it in the foregoing quotations;
(!) and so understood, the Sacred Volume will be found to hold out to
our slaves, both by precept and example the most persuasive and the most
compelling motives to industry, obedience, and submission."
Nothing could more plainly show the corrupting influences of slavery,
upon all within its reach, than this spectacle of a noble, religious
institution, prostituted to the vile work of defending oppression, and,
in the zeal of its advocacy, blasphemously degrading the Savior into a
self-made slave!
The receipts of the Antigua Branch Society have greatly increased since
emancipation. From receipts for the year 1836, in each of the British
islands, it appears that the contributions from Antigua and Bermuda, the
only two islands which adopted entire emancipation, are about _double_
those from any other two islands.
MISSIONARY ASSOCIATIONS.
These associations are connected with the Wesleyan mission, and have
been in existence since 1820. Their object is to raise funds for the
parent society in England. Although it has been in existence for several
years, yet it was mostly confined to the whites and free people of
color, during slavery. The calling together assemblies of rural negroes,
and addressing them on the subject of missions, and soliciting
contributions in aid of the cause, is a new feature in the missionary
operations to which nothing but freedom could give birth.
TEMPERANCE SOCIETIES.
The first temperance society in Antigua was formed at the beginning of
1836. We give an extract from the first annual report: "Temperance
societies have been formed in each town, and on many of the estates. A
large number of persons who once used spirituous liquors moderately,
have entirely relinquished the use. Some who were once intemperate have
been reclaimed, and in some instances an adoption of the principles of
the temperance society, has been followed by the pursuit and enjoyment
of vital religion. Domestic peace and quietness have superseded discord
and strife, and a very general sense of astonishment at the gross
delusion which these drinks have long produced on the human species
is manifest."
"The numbers on the various books of the society amount to about 1700.
One pleasing feature in their history, is the very small number of those
who have violated their pledge."
"On several estates, the usual allowance of spirits has been
discontinued, and sugar or molasses substituted."
The temperance society in Antigua may be specially regarded as a result
of emancipation. It is one of the guardian angels which hastened to the
island as soon as the demon of slavery was cast out.
FRIENDLY SOCIETIES.
The friendly societies are designed exclusively for the benefit of the
negro population. The general object is thus stated in the constitution
of one of these societies: "The object of this society is to assist in
the purchase of articles of mourning for the dead; to give relief in
cases of unlooked for distress; to help those who through age or
infirmities are incapable of helping themselves by marketing, or working
their grounds; _to encourage sobriety and industry, and to check
disorderly and immoral conduct."_
These societies obtain their funds by laying a tax of one shilling per
month on every member above eighteen years of age, and of six pence per
month on all members under that age and above twelve, which is the
minimum of membership. The aged members are required to pay no more than
the sum last mentioned.
The first society of this kind was established in St. John's by the
present rector, in 1829. Subsequently the Moravians and Wesleyans formed
similar societies among their own people. Independent of the pecuniary
assistance which these societies bestow, they encourage in a variety of
ways the good order of the community. For example, no one is allowed to
receive assistance who is "disabled by drunkenness, debauchery, or
disorderly living;" also, "if any member of the society, male or female,
is guilty of adultery or fornication, the offending member shall be
suspended for so long a time as the members shall see fit, and shall
lose all claim on the society for any benefit during the suspension, and
shall not be readmitted until clear and satisfactory evidence is given
of penitence." Furthermore, "If any member of the society shall be
expelled from the church to which he or she belongs, or shall commit any
offence punishable by a magistrate, that member forfeits his membership
in the society." Again, the society directly encourages marriage, by
"making a present of a young pig to every child born in wedlock, and
according as their funds will admit of it, giving rewards to those
married persons living faithfully, or single persons living virtuously,
who take a pride in keeping their houses neat and tidy, and their
gardens flourishing."
These societies have been more than doubled, both in the number of
members and in the annual receipts, since emancipation.
Of the societies connected with the established church, the rector of
St. John's thus speaks: "At the beginning of 1834 there were eleven
societies, embracing 1602 members. At the beginning of 1835 they
numbered 4197; and in 1836 there were 4560 members," _almost quadrupled
in two years!_
The societies connected with the Moravian church, have more than
doubled, both in members and funds, since emancipation. The funds now
amount to $10,000 per year.
The Wesleyans have four Friendly societies. The largest society, which
contained six hundred and fifty members, was organized in the _month of
August_, 1834. The last year it had expended £700 currency, and had then
in its treasury £600 currency.
Now, be it remembered that the Friendly societies exist solely among the
freed negroes, _and that the moneys are raised exclusively among them._
Among whom? A people who are said to be so proverbially improvident,
that to emancipate them, would be to abandon them to beggary, nakedness,
and starvation;--a people who "cannot take care of themselves;" who
"will not work when freed from the fear of the lash;" who "would
squander the earnings of the day in debaucheries at night;" who "would
never provide for to-morrow for the wants of a family, or for the
infirmities of old age." Yea, among _negroes_ these things are done; and
that, too, where the wages are but one shilling per day--less than
sufficient, one would reasonably suppose, to provide daily food.
DAILY MEAL SOCIETY.
The main object of this society is denoted by its name. It supplies a
daily meal to those who are otherwise unprovided for. A commodious house
had just been completed in the suburbs of the town, capable of lodging a
considerable number of beneficiaries. It is designed to shelter those
who are diseased, and cannot walk to and fro for their meals. The number
now fed at this house is from eighty to a hundred. The diseased, who
live at the dispensary, are mostly those who are afflicted with the
elephantiasis, by which they are rendered entirely helpless. Medical aid
is supplied free of expense. It is worthy of remark, that there is no
_public poor-house_ in Antigua,--a proof of the industry and prosperity
of the emancipated people.
DISTRESSED FEMALES' FRIEND SOCIETY.
This is a society in St. John's: there is also a similar one, called the
Female Refuge Society, at English Harbor. Both these societies were
established and are conducted by colored ladies. They are designed to
promote two objects: the support of destitute aged females of color, and
the rescue of poor young colored females from vice. The necessity for
special efforts for the first object, arose out of the fact, that the
colored people were allowed no parochial aid whatever, though they were
required to pay their parochial taxes; hence, the support of their own
poor devolved upon themselves. The demand for vigorous action in behalf
of the young, grew out of the prevailing licentiousness of slave-holding
times. The society in St. John's has been in existence since 1815. It
has a large and commodious asylum, and an annual income, by
subscriptions, of £350, currency. This society, and the Female Refuge
Society established at English Harbor, have been instrumental in
effecting a great reform in the morals of females, and particularly in
exciting reprobation against that horrid traffic--the sale of girls by
their mothers for purposes of lust. We were told of a number of cases in
which the society in St. John's had rescued young females from impending
ruin. Many members of the society itself, look to it as the guardian of
their orphanage. Among other cases related to us, was that of a lovely
girl of fifteen, who was bartered away to a planter by her mother, a
dissolute woman. The planter was to give her a quantity of cloth to the
value of £80 currency, and two young slaves; he was also to give the
grandmother, for her interest in the girl, _one gallon of rum_! The
night was appointed, and a gig in waiting to take away the victim, when
a female friend was made acquainted with the plot, just in time to save
the girl by removing her to her own house. The mother was infuriated,
and endeavored to get her back, but the girl had occasionally attended a
Sabbath school, where she imbibed principles which forbade her to yield
even to her mother for such an unhallowed purpose. She was taken before
a magistrate, and indentured herself to a milliner for two years. The
mother made an attempt to regain her, and was assisted by some whites
with money to commence a suit for that purpose. The lady who defended
her was accordingly prosecuted, and the whole case became notorious. The
prosecutors were foiled. At the close of her apprenticeship, the young
woman was married to a highly respectable colored gentleman, now
resident in St. John's. The notoriety which was given to the above case
had a happy effect. It brought the society and its object more fully
before the public, and the contributions for its support greatly
increased. Those for whose benefit the asylum was opened, heard of it,
and came begging to be received.
This society is a signal evidence that the colored people neither lack
the ability to devise, nor the hearts to cherish, nor the zeal to
execute plans of enlarged benevolence and mercy.
The Juvenile Association, too, of which we gave some account in
describing its anniversary, originated with the colored people, and
furnishes additional evidence of the talents and charities of that class
of the community. Besides the societies already enumerated, there are
two associations connected with the Established Church, called the
"Society for the Promotion of Christian Knowledge," and the "Branch
Association of the Society for Advancing the Christian Faith in the
British West Indies, &c." These societies are also designed chiefly for
the benefit of the negro population.
EDUCATION.
Our inquiries under this head were directed to three principal
points--first, The extent to which education prevailed previous to
emancipation; second, The improvements introduced since; and third, The
comparative capacity of negroes for receiving instruction.
Being providentially in the island at the season of the year when all
the schools have their annual examinations, we enjoyed the most
favorable opportunities for procuring intelligence on the subject of
education. From various quarters we received invitations to attend
school examinations. We visited the schools at Parham, Willoughby Bay,
Newfield; Cedar Hall, Grace Bay, Fitch's Creek, and others: besides
visiting the parochial school, the rectory school, the Moravian and
Wesleyan schools, in St. John's. All the schools, save those in St.
John's, were almost exclusively composed of emancipated children from
the estates.
VISIT TO THE PAROCHIAL SCHOOL.
At the invitation of the Governor, we accompanied him to the annual
examination of the parochial school, in St. John's, under the
superintendance of the Episcopal church. It has increased greatly, both
in scholars and efficiency, since emancipation, and contributions are
made to its support by the parents whose children receive its benefits.
We found one hundred and fifty children, of both sexes, assembled in the
society's rooms. There was every color present, from the deepest hue of
the Ethiopian, to the faintest shadowing of brown.
The boys constituting the first class, to the number of fifty, were
called up. They read with much fluency and distinctness, equalling white
boys of the same age anywhere. After reading, various questions were put
to them by the Archdeacon, which they answered with promptness and
accuracy. Words were promiscuously selected from the chapter they had
read, and every one was promptly spelled. The catechism was the next
exercise, and they manifested a thorough acquaintance with its contents.
Our attention was particularly called to the examination in arithmetic.
Many of the children solved questions readily in the compound rules, and
several of them in Practice, giving the different parts of the pound,
shilling, and penny, used in that rule, and all the whys and wherefores
of the thing, with great promptness. One lad, only ten years of age,
whose attendance had been very irregular on account of being employed in
learning a trade, performed intricate examples in Practice, with a
facility worthy the counting-house desk. We put several inquiries on
different parts of the process, in order to test their real knowledge,
to which we always received clear answers.
The girls were then examined in the same studies and exercises, except
arithmetic, and displayed the same gratifying proficiency. They also
presented specimens of needlework and strawbraiding, which the ladies,
on whose better judgment we depend, pronounced very creditable. We
noticed several girls much older than the others, who had made much less
advance in their studies, and on inquiry learned, that they had been
members of the school but a short time, having formerly been employed to
wield the heavy hoe in the cane field. The parents are very desirous to
give their children education, and make many sacrifices for that
purpose. Many who are field-laborers in the country, receiving their
shilling a day, have sent their children to reside with some relations
or friends in town, for the purpose of giving them the benefits of this
school. Several such children were pointed out to us. The increase of
female scholars during the first year of emancipation, was in this
school alone, about eighty.
For our gratification, the Governor requested that all the children
emancipated on the _first of August_, might be called up and placed on
our side of the room. Nearly one hundred children, of both sexes, who
two years ago were _slaves_, now stood up before us FREE. We noticed one
little girl among the rest, about ten years old, who bore not the least
tinge of color. Her hair was straight and light, and her face had that
mingling of vermilion and white, which Americans seem to consider, not
only the nonpareil standard of beauty, but the immaculate test of human
rights. At her side was another with the deepest hue of the native
African. There were high emotions on the countenances of those redeemed
ones, when we spoke to them of emancipation. The undying principle of
freedom living and burning in the soul of the most degraded slave, like
lamps amid the darkness of eastern sepulchres, was kindling up
brilliantly within them, young as they were, and flashing in smiles upon
their ebon faces.
The Governor made a few remarks, in which he gave some good advice, and
expressed himself highly pleased with the appearance and proficiency of
the school.
His excellency remarked to us in a tone of pleasantry, "You see,
gentlemen, these children have _souls_."
During the progress of the examination; he said to us, "You perceive
that it is our policy to give these children every chance to make _men_
of themselves. We look upon them as our _future citizens_." He had no
doubt that the rising generation would assume a position in society
above the contempt or opposition of the whites.
INFANT SCHOOLS IN THE COUNTRY.
We had the pleasure of attending one of the infant schools in the
vicinity of Parham, on the east side of the island. Having been invited
by a planter, who kindly sent his horse and carriage for our conveyance,
to call and take breakfast with him on our way, we drove out early in
the morning.
While we were walking about the estate, our attention was arrested by
distant singing. As we cast our eyes up a road crossing the estate, we
discovered a party of children! They were about twenty in number, and
were marching hand in hand to the music of their infant voices. They
were children from a neighboring estate, on their way to the examination
at Parham, and were singing the hymns which they had learned at school.
All had their Testaments in their hands, and seemed right merry-hearted.
We were received at the gate of the chapel by the Wesleyan missionary
located in this distinct, a highly respectable and intelligent colored
man, who was ten years since a _slave_. He gave us a cordial welcome,
and conducted us to the chapel, where we found the children, to the
number of _four hundred_, assembled, and the examination already
commenced. There were six schools present, representing about twenty
estates, and arranged under their respective teachers. The ages of the
pupils were from three to ten or twelve. They were all, with the
exception of two or three, the children of emancipated slaves.
They came up by classes to the superintendent's desk, where they read
and were examined. They read correctly; some of them too, who had been
in school only a few mouths, in any portion of the New Testament
selected for them. By request of the superintendent, we put several
inquiries to them, which they answered in a way which showed that they
_thought_. They manifested an acquaintance with the Bible and the use of
language which was truly surprising. It was delightful to see so many
tiny beings stand around you, dressed in their tidy gowns and frocks,
with their bright morning faces, and read with the self-composure of
manhood, any passage chosen for them. They all, large and small, bore in
their hands the charter of their freedom, the book by the influence of
which they received all the privileges they were enjoying. On the cover
of each was stamped in large capitals--"PRESENTED BY THE BRITISH AND
FOREIGN BIBLE SOCIETY, IN COMMEMORATION OF THE FIRST OF AUGUST, 1834."
At the close of the examination, the rewards, consisting of books,
work-bags, &c. &c., chiefly sent by a society of females in England,
were distributed. It was impossible to repress the effervescence of the
little expectants. As a little one four years old came up for her
reward, the superintendent said to her--"Well, little Becky, what do you
want?" "Me wants a bag," said Becky, "and me wants a pin-cushion, and me
wants a little book." Becky's desires were large, but being a good girl,
she was gratified. Occasionally the girls were left to choose between a
book and a work-bag, and although the bag might be gaudy and tempting,
they invariably took the book.
The teachers were all but one blacks, and were formerly slaves. They are
very devoted and faithful, but are ill-qualified for their duties,
having obtained all the learning they possess in the Sabbath school.
They are all pious, and exert a harpy influence on the morals of
their pupils.
The number of scholars has very greatly increased since emancipation,
and their morals have essentially improved. Instances of falsehood and
theft, which at first were fearfully frequent and bold, have much
lessened. They begin to have a regard for _character_. Their sense of
right and wrong is enlightened, and their power of resisting temptation,
and adhering to right, manifestly increased.
On the whole, we know not where we have looked on a more delightful
scene. To stand in front of the pulpit and look around on a multitude of
negro children, gathered from the sordid huts into which slavery had
carried ignorance and misery--to see them coming up, with their teachers
of the same proscribed hue, to hear them read the Bible, answer with
readiness the questions of their superintendent, and lift up together
their songs of infant praise, and then to remember that two years ago
these four hundred children were _slaves_, and still more to remember
that in our own country, boasting its republicanism and Christian
institutions, there are thousands of just such children under the yoke
and scourge, in utter heathenism, the victims of tyrannic _law_ or of
more tyrannic public opinion--caused the heart to swell with emotions
unutterable. There were as many intelligent countenances, and as much
activity and sprightliness, as we ever saw among an equal number of
children anywhere. The correctness of their reading, the pertinence of
their replies, the general proofs of talent which they showed through
all the exercises, evinced that they are none inferior to the children
of their white oppressors.
After singing a hymn they all kneeled down, and the school closed with a
prayer and benediction. They continued singing as they retired from the
house, and long after they had parted on their different ways home,
their voices swelled on the breeze at a distance as the little parties
from the estates chanted on their way the songs of the school room.
WILLOUGHBY BAY EXAMINATION.
When we entered the school house at Willoughby Bay, which is capable of
containing a thousand persons, a low murmur, like the notes of
preparation, ran over the multitude. One school came in after we
arrived, marching in regular file, with their teacher, a negro man, at
their head, and their _standard bearer_ following; next, a sable girl
with a box of Testaments on her head. The whole number of children was
three hundred and fifty. The male division was first called out, and
marched several times around the room, singing and keeping a regular
step. After several rounds, they came to a halt, filing off and forming
into ranks four rows deep--in quarter-circle shape. The music still
continuing, the girls sallied forth, went through the same evolutions,
and finally formed in rows corresponding with those of the boys, so as
to compose with the latter a semicircle.
The schools were successively examined in spelling, reading, writing,
cyphering, &c., after the manner already detailed. In most respects they
showed equal proficiency with the children of Parham; and in reading the
Testament, their accuracy was even greater. In looking over the writing,
several "incendiary" copies caught our eyes. One was, "_Masters, give
unto your servants that which is just and equal_." Another, "_If I
neglect the cause of my servant, what shall I do when I appear before my
Master_!" A few years ago, _had children been permitted to write at
all_, one such copy as the above would have exploded the school, and
perchance sent the teacher to jail for sedition. But now, thanks to God!
the Negro children of Antigua are taught liberty from their Bibles, from
their song books, and from their _copy books_ too; they read of liberty,
they sing of it, and they write of it; they chant to liberty in their
school rooms, and they resume the strains on their homeward way, till
every rustling lime-grove, and waving cane-field, is alive with their
notes, and every hillock and dell rings with "free" echoes.
The girls, in their turn, pressed around us with the liveliest eagerness
to display their little pieces of needle-work. Some had samplers marked
with letters and devices in vari-colored silk. Others showed specimens
of stitching; while the little ones held up their rude attempts at
hemming handkerchiefs, aprons, and so on.
During the exercises we spoke to several elderly women, who were present
to witness the scene. They were laborers on the estates, but having
children in the school, they had put on their Sunday dresses, and "come
to see." We spoke to one, of the privileges which the children were
enjoying, since freedom. Her eyes filled, and she exclaimed, "Yes,
massa, we do tank de good Lord for bring de free--never can be too
tankful." She said she had seven children present, and it made her feel
happy to know that they were learning to read. Another woman said, when
she heard the children reading so finely, she wanted to "take de word's
out of da mouts and put em in her own." In the morning, when she first
entered the school house, she felt quite sick, but all the pleasant
things she saw and heard, had made her well, and she added, "I tell you,
me massa, it do my old heart good to come here." Another aged woman, who
had grand-children in the school, said, when she saw what advantages the
children enjoyed, she almost cried to think she was not a child too.
Besides these there were a number of adult men and women, whom curiosity
or parental solicitude had brought together, and they were thronging
about the windows and doors witnessing the various exercises with the
deepest interest. Among the rest was one old patriarch, who, anxious to
bear some part however humble in the exercises of the occasion, walked
to and fro among the children, with a six feet pole in his hand, to
keep order.
These schools, and those examined at Parham, are under the general
supervision of Mr. Charles Thwaites, an indefatigable and long tried
friend of the negroes.
We here insert a valuable communication which we received from Mr. T. in
reply to several queries addressed to him. It will give further
information relative to the schools.
_Mr. Charles Thwaites' Replies to Queries on Education in Antigua._
1. What has been your business for some years past in Antigua?
A superintendent of schools, and catechist to the negroes.
2. How long have you been engaged in this business?
Twenty-four years. The first four years engaged gratuitously, ten years
employed by the Church Missionary Society, and since, by the Wesleyan
Missionary Society.
3. How many schools have you under your charge?
Sunday schools, (including all belonging to the Wesleyan Missionary
Society,) eight, with 1850 scholars; day schools, seventeen with 1250
scholars; night schools on twenty-six estates, 336 scholars. The total
number of scholars under instruction is about 3500.
4. Are the scholars principally the children who were emancipated in
August, 1834?
Yes, except the children in St. John's, most of whom were free before.
5. Are the teachers negroes, colored, or white?
One white, four colored, and sixteen black.[A]
[Footnote A: This number includes only salaried teachers, and not the
gratuitous.]
6. How many of the teachers were slaves prior to the first of August,
1834?
Thirteen.
7. What were their opportunities for learning?
The Sunday and night schools; and they have much improved themselves
since they have been in their present employment.
8. What are their qualifications for teaching, as to education,
religion, zeal, perseverance, &c.?
The white and two of the colored teachers, I presume, are well
calculated, in all respects, to carry on a school in the ablest manner.
The others are deficient in education, but are zealous, and very
persevering.
9. What are the wages of these teachers?
The teachers' pay is, some four, and some three dollars per month. This
sum is far too small, and would be greater if the funds were sufficient.
10. How and by whom are the expenses of superintendent, teachers, and
schools defrayed?
The superintendent's salary, &c., is paid by the Wesleyan Missionary
Society. The expenses of teachers and schools are defrayed by charitable
societies and friends in England, particularly the Negro Education
Society, which grants 50l. sterling per annum towards this object, and
pays the rent of the Church Missionary Society's premises in Willoughby
Bay for use of the schools. About 46l. sterling per annum is also raised
from the children; each child taught writing and needle-work, pays
1-1/2d. sterling per week.
11. Is it your opinion that the negro children are as ready to receive
instruction as white children?
Yes, perfectly so.
12. Do parents manifest interest in the education of their children?
They do. Some of the parents are, however, still very ignorant, and are
not aware how much their children lose by irregular attendance at
the schools.
13. Have there been many instances of _theft_ among the scholars?
Not more than among any other class of children.
RESULTS.
Besides an attendance upon the various schools, we procured specific
information from teachers, missionaries, planters, and others, with
regard to the past and present state of education, and the weight of
testimony was to the following effect:
First, That education was by no means extensive previous to
emancipation. The testimony of one planter was, that not a _tenth part_
of the present adult population knew the letters of the alphabet. Other
planters, and some missionaries, thought the proportion might be
somewhat larger; but all agreed that it was very small. The testimony of
the venerable Mr. Newby, the oldest Moravian missionary in the island,
was, that such was the opposition among the planters, it was impossible
to teach the slaves, excepting by night, secretly. Mr. Thwaites informed
us that the children were not allowed to attend day school after they
were six years old. All the instruction they obtained after that age,
was got at night--a very unsuitable time to study, for those who worked
all day under an exhausting sun. It is manifest that the instruction
received under six years of age, would soon be effaced by the incessant
toil of subsequent life. The account given in a former connection of the
adult school under the charge of Mr. Morrish, at Newfield, shows most
clearly the past inattention to education. And yet Mr. M. stated that
his school was a _fair specimen of the intelligence of the negroes
generally_. One more evidence in point is the acknowledged ignorance of
Mr. Thwaites' teachers. After searching through the whole freed
population for a dozen suitable teachers of children. Mr. T. could not
find even that number who could _read well_. Many children in the
schools of six years old read better than their teachers.
We must not be understood to intimate that up to the period of the
Emancipation, the planters utterly prohibited the education of their
slaves. Public sentiment had undergone some change previous to that
event. When the public opinion of England began to be awakened against
slavery, the planters were indured, for peace sake, to _tolerate_
education to some extent; though they cannot be said to have
_encouraged_ it until after Emancipation. This is the substance of the
statements made to us. Hence it appears that when the active opposition
of the planters to education ceased, it was succeeded by a general
indifference, but little less discouraging. We of course speak of the
planters as a body; there were some honorable exceptions.
Second, Education has become very extensive _since_ emancipation. There
are probably not less than _six thousand_ children who now enjoy daily
instruction. These are of all ages under twelve. All classes feel an
interest in _knowledge_. While the schools previously established are
flourishing in newness of life, additional ones are springing up in
every quarter. Sabbath schools, adult and infant schools, day and
evening schools, are all crowded. A teacher in a Sabbath school in St.
John's informed us, that the increase in that school immediately after
emancipation was so sudden and great, that he could compare it to
nothing but the rising of the mercury when the thermometer is removed
_out of the shade into the sun_.
We learned that the Bible was the principal book taught in all the
schools throughout the island. As soon as the children have learned to
read, the Bible is put into their hands. They not only read it, but
commit to memory portions of it every day:--the first lesson in the
morning is an examination on some passage of scripture. We have never
seen, even among Sabbath school children, a better acquaintance with the
characters and events recorded in the Old and New Testaments, than among
the negro children in Antigua. Those passages which inculcate _obedience
to law_ are strongly enforced; and the prohibitions against stealing,
lying, cheating, idleness, &c., are reiterated day and night.
Great attention is paid to _singing_ in all the schools.
The songs which they usually sung, embraced such topics as Love to
God--the presence of God--obedience to parents--friendship for brothers
and sisters and schoolmates--love of school--the sinfulness of sloth, of
lying, and of stealing. We quote the following hymn as a specimen of the
subjects which are introduced into their songs: often were we greeted
with this sweet hymn, while visiting the different schools throughout
the island.
BROTHERLY LOVE.
CHORUS.
We're all brothers, sisters, brothers,
We're sisters and brothers,
And heaven is our home.
We're all brothers, sisters, brothers,
We're sisters and brothers,
And heaven is our home.
The God of heaven is pleased to see
That little children all agree;
And will not slight the praise they bring,
When loving children join to sing:
We're all brothers, sisters, brothers, &c.
For love and kindness please him more
Than if we gave him all our store;
And children here, who dwell in love,
Are like his happy ones above.
We're all brothers, sisters, brothers, &c.
The gentle child that tries to please,
That hates to quarrel, fret, and teaze,
And would not say an angry word--
That child is pleasing to the Lord.
We're all brothers, sisters, brothers, &c.
O God! forgive, whenever we
Forget thy will, and disagree;
And grant that each of us, may find
The sweet delight of being kind.
We're all brothers, sisters, brothers, &c.
We were convinced that the negroes were as capable of receiving
instruction as any people in the world. The testimony of teachers,
missionaries, clergymen, and planters, was uniform on this point.
Said one planter of age and long experience on the island, "The negroes
are as capable of culture as any people on earth. _Color makes no
difference in minds_. It is slavery alone that has degraded the negro."
Another planter, by way of replying to our inquiry on this subject, sent
for a negro child of five years, who read with great fluency in any part
of the Testament to which we turned her. "Now," said the gentleman, "I
should be ashamed to let you hear my own son, of the same age with that
little girl, read after her." We put the following questions to the
Wesleyan missionaries: "Are the negroes as _apt to learn_, as other
people in similar circumstances?" Their written reply was this: "We
think they are; the same diversified qualities of intellect appear among
them, as among other people." We put the same question to the Moravian
missionaries, to the clergymen, and to the teachers of each
denomination, some of whom, having taught schools in England, were well
qualified to judge between the European children and the negro children;
and we uniformly received substantially the same answer. Such, however,
was the air of surprise with which our question was often received, that
it required some courage to repeat it. Sometimes it excited a smile, as
though we could not be serious in the inquiry. And indeed we seldom got
a direct and explicit answer, without previously stating by way of
explanation that we had no doubts of our own, but wished to remove those
extensively entertained among our countrymen. After all, we were
scarcely credited in Antigua. Such cases as the following were common in
every school: children of four and five years old reading the Bible;
children beginning in their A, B, C's, and learning to read in four
months; children of five and six, answering a variety of questions on
the historical parts of the Old Testament; children but a little older,
displaying fine specimens of penmanship, performing sums in the compound
rules, and running over the multiplication table, and the pound,
shilling, and pence table, without mistake.
We were grieved to find that most of the teachers employed in the
instruction of the children, were exceedingly unfit for the work. They
are very ignorant themselves, and have but little skill in the
management of children. This however is a necessary evil. The
emancipated negroes feel a great anxiety for the education of their
children. They encourage them to go to school, and they labor to support
them, while they have strong temptation to detain them at home to work.
They also pay a small sum every week for the maintenance of the schools.
In conclusion, we would observe, that one of the prominent features of
_regenerated_ Antigua, is its _education_. An intelligent religion, and
a religious education, are the twin glories of this emancipated colony.
It is comment enough upon the difference between slavery and freedom,
that the same agents which are deprecated as the destroyers of the one,
are cherished as the defenders of the other.
Before entering upon a detail of the testimony which bears more directly
upon slavery in America, we deem it proper to consider the inquiry.
"What is the amount of freedom in Antigua, as regulated by law?"
1st. The people are entirely free from the whip, and from all compulsory
control of the master.
2d. They can change employers whenever they become dissatisfied with
their situation, by previously giving a month's notice.
3d. They have the right of trial by jury in all cases of a serious
nature, while for small offences, the magistrate's court is open. They
may have legal redress for any wrong or violence inflicted by their
employers.
4th. Parents have the entire control of their children. The planter
cannot in any way interfere with them. The parents have the whole charge
of their support.
5th. By an express provision of the legislature, it was made obligatory
upon every planter to support all the superannuated, infirm, or diseased
on the estate, _who were such at this time of emancipation_. Those who
have become so since 1834, fall upon the hands of their relatives for
maintenance.
6th. The amount of wages is not determined by law. By a general
understanding among the planters, the rate is at present fixed at a
shilling per day, or a little more than fifty cents per week, counting
five working days. This matter is wisely left to be regulated by the
character of the seasons, and the mutual agreement of the parties
concerned. As the island is suffering rather from a paucity of laborers,
than otherwise, labor must in good seasons command good wages. The
present rate of wages is extremely low, though it is made barely
tolerable by the additional perquisites which the people enjoy. They
have them houses rent free, and in connection with them small premises
forty feet square, suitable for gardens, and for raising poultry, and
pigs, &c.; for which they always find a ready market. Moreover, they are
burthened with no taxes whatever; and added to this, they are supplied
with medical attendance at the expense of the estates.
7th. The master is authorized in case of neglect of work, or turning out
late in the morning, or entire absence from labor, to reduce the wages,
or withhold them for a time, not exceeding a week.
8th. The agricultural laborers may leave the field whenever they choose,
(provided they give a month's previous notice,) and engage in any other
business; or they may purchase land and become cultivators themselves,
though in either case they are of course liable to forfeit their houses
on the estates.
9th. They may leave the island, if they choose, and seek their fortunes
in any other part of the world, by making provision for their near
relatives left behind. This privilege has been lately tested by the
emigration of some of the negroes to Demerara. The authorities of the
island became alarmed lest they should lose too many of the laboring
population, and the question was under discussion, at the time we were
in Antigua, whether it would not be lawful to prohibit the emigration.
It was settled, however, that such a measure would be illegal, and the
planters were left to the alternative of either being abandoned by their
negroes, or of securing their continuance by adding to their comforts
and treating them kindly.
10. The right of suffrage, and eligibility to office are subject to no
restrictions, save the single one of property, which is the same with
all colors. The property qualification, however, is so great, as
effectually to exclude the whole agricultural negro population for
many years.
11th. _The main constabulary force is composed of emancipated negroes,
living on the estates_. One or two trust-worthy men on each estate are
empowered with the authority of constables in relation to the people on
the same estate, and much reliance is placed upon these men, to preserve
order and to bring offenders to trial.
12th. A body of police has been established, whose duty it is to arrest
all disorderly or riotous persons, to repair to the estates in case of
trouble, and co-operate with the constables, in arraigning all persons
charged with the violation of law.
13th. The punishment for slight offences, such as stealing sugar-canes
from the field, is confinement in the house of correction, or being
sentenced to the tread-mill, for any period from three days to three
months. The punishment for burglary, and other high offences, is
solitary confinement in chains, or transportation for life to
Botany Bay.
Such are the main features in the statutes, regulating the freedom of
the emancipated population of Antigua. It will be seen that there is no
enactment which materially modifies, or unduly restrains, the liberty of
the subject. There are no secret reservations or postscript provisoes,
which nullify the boon of freedom. Not only is slavery utterly
abolished, but all its appendages are scattered to the winds; and a
system of impartial laws secures justice to all, of every color and
condition.
The measure of success which has crowned the experiment of emancipation
in Antigua--an experiment tried under so many adverse circumstances, and
with comparatively few local advantages--is highly encouraging to
slaveholders in our country. It must be evident that the balance of
advantages between the situation of Antigua and that of the South, _is
decidedly in favor of the latter_. The South has her resident
proprietors, her resources of wealth, talent, and enterprise, and her
preponderance of white population; she also enjoys a regularity of
seasons, but rarely disturbed by desolating droughts, a bracing climate,
which imparts energy and activity to her laboring population, and
comparatively numerous wants to stimulate and press the laborer up to
the _working mark_; she has close by her side the example of a free
country, whose superior progress in internal improvements, wealth, the
arts and sciences, morals and religion, all ocular demonstration to her
of her own wretched policy, and a moving appeal in favor of abolition;
and above all, site has the opportunity of choosing her own mode, and of
ensuring all the blessings of a _voluntary and peaceable manumission_,
while the energies, the resources, the sympathies, and the prayers of
the North, stand pledged to her assistance.
* * * * *