Antigua and the Antiguans Volume II Part 4

I had an old nurse living with me a few years ago, an African, but who had been brought to this island as a slave when she was about ten years of age. She is a firm believer in jumbles, and is one of those privileged people who, it is said, can talk to these gloomy beings, and, by some potent charm known only to themselves, hinder them from playing any mischievous trick. For this reason she was frequently called upon to use her art, when the jumbies troubled any of the little negroes. When this was the case, she went into a room by herself, and entered into a conversation with the invisibles, and by some means or the other, succeeded in drawing them away. No one else, who has not a similar power, dares to remain by; for they believe if they did, the jumbies would blow upon them, and throw them into a fit, or else cause their immediate death. Betsey, for that is her name, like most of her cla.s.s, is very fond of talking to herself, and one day I remember hearing the following soliloquy. It was about some lady in the island who wore false hair and false teeth:-"Eh, eh! you eber hear such a ting as that tho', dat missis hab one sombody's hair, all curly curly, so tie it on he head, an say he b'longs to he; an den dat no all self, for he hab one sombody's teeth too! Eh, eh! me wonder how he like, me no go do so, war for? s'pose jumby c.u.m an say, gib me me hair, gib me me teeth, war me go do den; jumby no like people com take der tings away."

I ought here perhaps to remark, that when negroes are talking, they seldom use but one of the genders, and that the masculine, in direct opposition to Lindley Murray.

It is also a very prevalent opinion among the negroes that if they beg one of their dying friends to "trouble" any one they dislike, (that is, for his spirit or jumby to appear to him,) the jumby, which they expect to rise on the third day from death, will do their bidding, and that the person so haunted can never take rest until he himself dies. Their opinion respecting the immortality of the soul is, as far as I can understand it, this- that if a person die one day and is buried the next, during the succeeding night, the spirit, or as they term, it the "jumby,"

rises, and either goes to heaven, or, if during life they have committed any crime, or met with a violent death, wanders about the earth, until by prayers, fumigations, or something of the kind, it is laid to rest.[18]

When a jumby haunts a house, they get a coal-pot, upon which they place a quant.i.ty of pepper, salt, _nuno_, (the wild basil,) part of a horse's hoof, and a little brimstone. This coal-pot is set in the middle of the house, with the back and front doors open, and is allowed to burn until after midnight; at the same time, they stick over the doors and windows, and in the corners of the house, bunches of "milk-bush," another wild plant. This ceremony always takes place during the night, but they allow the bush to remain until it withers. Whilst these articles are burning, the friends who are a.s.sembled in the "haunted house," and the residents themselves, are employed in "cursing the jumby,"

telling it to "go where he com from," "that if he one good somebody he would hab been at rest," &c.; and just as the clock strikes twelve at midnight, the windows are opened, and a quant.i.ty of water thrown out to wet the "jumby" and send it away, for as long as the coal-pot continues burning, they believe the jumby cannot pa.s.s through the house, but is still lurking about the yard watching for an opportunity of getting in.[19] Strange as this may read, it is firmly believed in, and actually practised up to the present time, not only by negroes, but by many of the better sort of people.

When a negro wishes a jumby to hurt his enemies, he makes use of various charms to effect his purpose; one of which the following anecdote will ill.u.s.trate. About two years ago, two black boys went to a pond at the head of the town, to water a horse. The one that was riding the animal carried it far into the pond, and by some mishap or the other, fell off. His friend viewed him struggling in the water; he saw him sink, and rise to the surface,-again he disappeared; and although the spectator of this melancholy scene was but a very little fellow, he leaped in to his a.s.sistance. But oh! the frenzied grasp of death! well may it be said, "What pain it is to drown!" or, in the words of the homely proverb, "A drowning man will catch at a straw,"-the dying boy saw the hand stretched to his aid; and grasping the proffered palm, both sank to rise no more. Some person residing near the pond gave the alarm, and by means of drags, the bodies were recovered.

A relation of one of these poor boys had an ill-feeling towards an acquaintance, with whom she had quarrelled, and she thought this a good opportunity of injuring her enemy. Under pretence of plaiting this woman's hair, (towards whom the ill-feeling existed,) she contrived to cut off a good portion of it, which she placed in the hand of the boy, just before the coffin was screwed down, at the same time p.r.o.nouncing the word "remember."

The consequence of this was, (as my negro informant related it,) "de pic'nee jumby trouble he so, (meaning, I suppose, the relation's adversary,) dat he no no war for do, till at last he go out of he head, an' he neber been no good since."

If any one is murdered, and the murderer is not discovered, the jumby of the victim cannot rest, but is continually roaming about the spot where the b.l.o.o.d.y deed was committed, or else tormenting the perpetrator of the crime, until they are obliged to confess the fault. I have heard an old woman talk of a murder, which was committed some time ago, where the spirit of the murdered woman pointed out to her friends the person of her destroyer. It occurred upon an estate called "Jonas's," and as "brother Jonathan" lately said of a most improbable tale, "is extraordinary, if true." A female slave upon the property was suddenly taken ill, and before medical aid could be procured, she died. There was strong suspicion that she met her death by swallowing some deleterious drug; but who tendered the "poisoned chalice," none could tell. The next day the body was to be consigned to the tomb. It was customary at that period to bury the slaves about the negro houses, and porters carried the coffin upon their shoulders to the grave. At the time appointed the company a.s.sembled; the porters took up the coffin, and the procession formed. But, lo! instead of going to the grave, the men commenced walking very fast in an opposite direction; the walk increased to a run; the company in amaze called after them to know the meaning; "It's the jumby in the coffin," was the reply of the porters. On, on they went, up to the "buff," (as the negroes call the proprietor's house,) down again,-round the negro houses, here and everywhere, the jumby carried them.

The two white overseers upon the estate came to inquire into this mysterious proceeding. Upon being told the circ.u.mstance, they laughed at it, and said it was the porters' nonsense; that if they would put the coffin down, they (the overseers) would take it up and prove it was no jumby running them. This proposition was joyfully agreed to, and the coffin shifted to the shoulders of the overseers. Once more the procession formed, and they started for the grave; but this time it was worse than ever; the jumby obliged the white men to run with their burden, until they nearly fainted with fatigue, and caused them most l.u.s.tily to call out for the former bearers to relieve them.

Again the porters commenced their melancholy office of carrying to the grave a corpse that would not be buried. The same ground was again pa.s.sed over, but no effort of theirs could lead them to gain the intended place of burial. At length, forced on by the jumby, they made up to a negro house, the door of which was shut; and before they could ask for admittance, the coffin was impelled through it, breaking it into pieces, and was dashing forwards against the face of a man, the only inmate, who, frightened and horrified at the encounter, was endeavouring to effect his escape. This at length he accomplished, but not before he bore upon his head and face the marks of a jumby's revenge. The open door gained, he fled as if ten thousand demons were hanging upon his steps, while the corpse, satisfied at having pointed out its murderer, bowed itself upon the bearers' shoulders, and then allowed them to carry it quietly to its last resting-place.

Time flew on, and no tidings of the murderer were heard, until about six months had elapsed, when a party of negroes went into a copse to cut wood. They had almost penetrated through its tangled mazes, when they thought they saw something lying under the brushwood; and upon a nearer approach, discovered it to be the man who had fled from the attack of the jumby. He was in a dying condition, and according to the old women who related the circ.u.mstance, "He face 'top most like one buckra, all _whitey whitey_, from de jumby licking he so;" a great compliment to us whites! But to return to our story. The negroes picked him up, and carried him home, where he lived long enough to confess, that a quarrel having arisen between himself and the deceased woman, he procured "something" from an Obeah man, which he put into some soup, and which caused her death.

Like everything else, my story has an end; and now let me ask my readers what they think of it? I am sure they will join with me in deploring that superst.i.tion has still so many votaries. Oh!

that her reign was at an end! Yet there are some negroes who are getting over the dread of these things. An old woman remarked one day, "Missis, me hear of jumby, but me neber see dem; me can't go say dere non ob dem, but me say, if one sombody do good, G.o.d will neber let dem hurt you; an we ought to pray, dat wen we go dead, He will gib us some place ob rest."

[15] The manner in which these East Indian charms are tried is as follows:-When a trial by wax is agreed upon, a number of persons write their names upon sc.r.a.ps of paper, including those of the parties who may be suspected. These sc.r.a.ps are enclosed in b.a.l.l.s of wax, and are thrown into a bason of water; those which float at the top are opened, and whatever name is written therein is believed to be the thief. When an ordeal of rice is tried, a few grains of that article are placed upon the tongue of the supposed culprit: if the party is innocent, the rice, when chewed, mixes with the saliva, and is expectorated of a milky consistence; but if, on the contrary, guilty, no power can moisten it, but it comes out a dry powder. I should not feel at all surprised at seeing this last charm turn out true, for of course the natives firmly believe the truth of it, and the guilty one's conscience must upbraid him, and his emotion probably parch his mouth. With regard to the _wax trial_, I cannot so readily account for it.

Mr. Forbes, in his "Oriental Memoirs," mentions seeing both of these charms, as well as many others, (being nine in number,) tried; some of which are sanctioned by the British authorities.

He goes on further to state, that in _all cases_ where he was present, they came true. I could not take upon myself to discredit what this clever and ingenious writer says; much, very much may be attributed to the effect of a strong imagination, which most Eastern nations possess.

[16] The dislike to this day is supposed to arise from the Crucifixion.

[17] The term "jumby" is applied to all supernatural beings.

[18] A similar idea to this still exists in the Department Indre, France. The inhabitants believe that after death the soul of the deceased flies about the apartment where the dissolution took place, seeking some cranny by which to escape to heaven. For this reason, as soon as any one is supposed to be near death, the friends of the dying person take care to remove every vessel that contains liquid, fearing the soul may fall in, and thus be lost.

In Scotland, something of the sort seems to be believed in among the lower cla.s.ses; for when a person is in the last agonies, the doors of the house are set open, that the soul may find no impediment in the way of its escape. The ancient Jews, according to Dr. Lightfoot, were of an opinion that the soul of the deceased hovered about its former tenement until after the lapse of three days, when it sought the regions of bliss or misery.

[19] This ceremony is performed nightly until the house is so thoroughly fumigated that the "jumby" quits in despair.

CHAPTER x.x.xIV.

Seeming paradoxes explained-Negro suspicion-Instances of it- Stealing-Its various characters-Leasing-The dead canaries- Broken promises-Idleness-Negro wages-Their present lot- Domestics.

In continuing my "shadows" of negro character, methinks I hear my good readers cry out, "Why, here is nothing but paradoxes. In a former chapter the negroes were all and everything, but now it appears the tables are turning, and, Proteus-like, a.s.sume another shape." Stop a little, my kind friends; a word or two in my own defence, if you please. What may appear paradoxical at first, upon further research may not prove so; the sky we admire for its beautiful cerulean tint is not in _reality_ blue. I have before remarked, that I should have to give the "shadows," as well as the "lights" of negro character. I am sorry to be obliged to do so, for I wish them well; but as, in describing the early days of slavery, I have not screened the master, so must I now give the real outlines of the negro. I ever did, and ever shall detest the name of slavery, and glad do I feel that it is done away with, at least in British colonies, if only for the honour of my dear native isle; and while I have to write of negro vices, I again repeat, that they do not so much result from the natural bias of their character, as from the effects of the bonds they have so long worn, which, degrading them in their own eyes, have conspired to render them what they are. Time can only correct their errors: let us, then, not despair, but hope for the best.

Surely we ought to see some amendment in the rising generation, and we shall do so, I feel a.s.sured, if their old relations do not poison their minds, by telling them, because they are taught to read and write, it will be a degradation for them to work in a cane-field.

In the latter part of the preceding chapter, an account was given of their various superst.i.tions; the next strong trait in their character is suspicion. They can seldom be brought to think you have an eye to their interest in any new arrangement you may make with them in their domestic concerns. If you address them with kindness, they suspect you have some motive for so doing, prejudicial to their welfare. Should you inquire after their living, the quant.i.ty of live-stock they keep, or any other little domestic comfort, or, indeed, ask them where they live, or who they work for, the same thoughts possess their mind.

It is strange, too, that they will hardly ever sell any of their poultry or meat, or, indeed, anything else they may have to dispose of, to the proprietor or manager residing upon the same estate as themselves. No! they prefer bringing it miles, perhaps, to town, and probably getting less for it, than if they had disposed of it to their masters. If asked to do so, they commonly find some excuse; it is too old or too young, or too fat or too lean, or they cannot catch it, or else they want it for themselves. This singular practice arises from suspicion; they are fearful of letting their masters know what their resources are, and what they do with their property. For this reason, they prefer going to a dark shop to purchase what they want. They do not like to be recognised by any one while thus employed; nor for any one to know how much money they lay out, or what they buy.

There are some retail shops, or _stores_, as they are called in the West Indian idiom, which are scarcely six feet high, and which of course are very dark and uncomfortable; yet, as unpleasant as these stores or shops may look to the eye, they are for that very reason frequented by the negroes. I am, in this part of my subject, more particularly speaking of the state of affairs before emanc.i.p.ation, but I believe this mistrust of their employers still continues. In former days, so fearful were the slaves of letting their masters know how much money they possessed, that it was a common practice of theirs to bury it; and often death overtook them before they could tell their relations in what spot they had deposited it, and consequently it was lost. If "Daddy Whelan," the notorious "treasure-seeker," in Mrs. Hall's interesting tale of the "Crock of Gold," was here, he might be more fortunate than in his own country.

In receiving money they are equally suspicious; I have had opportunities of seeing this under the free system. It is customary upon estates to pay the labourers on the Friday, or early on the Sat.u.r.day morning, and it is curious to see how they count and re-count their money, fearing the paymaster may have cheated them. In one or two instances brought beneath my own eye, a negro has returned his wages, with-"No right, ma.s.sa, money no 'nough;" it has been counted again, the pay-book referred to, when instead of being _too little_, it has proved to be _too much_; the surplus deducted, and the right sum handed to the negro, he grumbles again, because he brought it back.

Another, and I am also sorry to say, very prevailing trait in the character of my black brethren is, stealing. This they appear to think no crime, so long as they are not found out; and when by any unforeseen occurrence they are, it is not for the criminality of the act they mourn, but for fear they may not have another so good an opportunity of repeating their exploit. In many instances, they are so adroit in purloining articles, that they are almost competent to give advice and instruction to the "light-fingered gentry" of "London and its vicinity." It seems impossible to break them of this habit of pilfering, so strong is it engrafted in them; people are never safe from their depredations. Upon estates they steal the sugar, mola.s.ses, cane-juice, (to make into vinegar, which they sell for a penny-halfpenny sterling a bottle;) cut down the canes, as soon as, or even before, they get ripe; milk the cattle; pick the cocoa-nuts; and, in a word, take all they can get.

The merchants suffer from their depredations in various ways.

They not only take up goods they never intend to pay for, but they steal whatever they can lay their hands upon. Nothing comes amiss to them; and be you as clever and cunning as you may, they will be sure to outwit you, in one way or the other. Should you be the owner of a small craft, which you man with a few black sailors, and which you employ in trading between the different islands, you are sure to lose something in every voyage. Your rope and canvas is gone-_n.o.body_ knows how; a cask of salt-fish is opened and robbed of its contents-_n.o.body_ touched it. If dry goods form your cargo, pieces of shirting, bales of cotton, or something of the kind, generally take their departure-_n.o.body_ saw them.

If you employ a carpenter, your nails and lumber are sure to commit suicide or something of the sort, I suppose, for they are gone, and _n.o.body_ used them. A mason steals your lime; a cooper steals your staves and hoops; a painter steals your oil, your turpentine, and paint; and domestic servants steal all they can.

Some negroes employ themselves in walking about from store to store, selecting various dresses, handkerchiefs, ribbons, gentlemen's coats and vests, or any similar article, which they carry, they say, to shew Mrs. this or Mr. that; but, somehow or other, these persons are generally very much afflicted with that malady, want of memory, and they forget to return the goods in question. The shopkeepers have suffered so much from this infirmity, that now they will not deliver anything to be looked at, unless the messenger brings a written order. But this resolution does not at all intimidate these clever thieves; they get a sc.r.a.p of paper written in a lady's or gentleman's name, and unless some errors in orthography, or a particular specimen of bad writing, leads to a suspicion of their authenticity, they often succeed in getting a "pretty considerable deal of goods,"

as the Americans say.

Others, again, go to a store and ask to be shewn some shingles;[20] they take two or three as a sample, and if approved of, they are to return for so many bundles. About ten yards further, they meet with another store, and here they procure another sample; and so they go on, until, in time, enough is obtained to patch their houses. In the same manner, they get samples of tea, peas, rice, coffee, &c., which saves them having the very disagreeable necessity of paying for what they use.

Some of the country negroes fall upon another plan of levying contributions upon the public. They make love to a pig or a fowl, or some other article belonging to their neighbours, but which they will not steal upon any account; accordingly they entice or carry them to a convenient distance, and leave them there. After a little time has elapsed, they return by the same road, and as soon as they perceive the articles, whatever they may be, (although left there by themselves,) they exclaim, "Eh! eh! me lucky true to-day, me find dis fowl; well, me want it 'nough, me sure!" In this manner, they endeavour to stifle the "still small voice within us," while, should they be accused of this, they immediately cry out, "Well, me neber know if one somebody find one someting he call tief for it!"

I should have enlarged upon the thefts of our domestic servants, but really, upon thinking over it, the task appears too arduous.

I might write and write and never finish,-it would, in truth, be "a story without an end;" for this system of stealing is so indelibly implanted in some of their minds, that no measures you can try will break them of it. You may use the greatest leniency towards them, argue with them in the kindest manner, point out to them the sinfulness of their ways, it makes no impression upon them-they only wait until you retire, or are off your guard, and the same theft will be repeated. Nor are coercive measures of more avail; you may take them before a magistrate, who will commit them to the house of correction; when the period of their punishment is expired, and they are again at liberty, they return to their illegal habits with redoubled avidity, as if to make up for lost time. I do not say this is the case with all; a few weeks spent in confinement has often the effect of restoring to society a reformed member. To thieving we must add lying, and in this accomplishment many of them are so well skilled, that Ferdinand Mendez Pinto must have hid his diminished head. It is really wonderful to hear to what extent they will carry their lying; for example, if you miss anything and inquire after it, they will deny peremptorily they ever saw it, when, at the same time, they know full well where it is, but do not want the trouble of fetching it. They will rather tell a story at any time than be forced to use the least exertion. While I am writing, I hear complaints of this. A servant of ours has just drawn a lucifer match, and knowing how careless all negroes are of throwing about fire, the question has been asked her, "Where did you put the match after using it?"-"Upon the table," was the reply.-"Are you sure of that, and that it was extinguished before you left it?"-"Yes, sir."-"Susan, go and look; I cannot believe her, I am sorry to say." Susan returns with the box of lucifers; the match, _still burning_, has been replaced in the box, and the lid put on, to the imminent hazard of setting the house on fire, had it not been fortunately discovered. My attention being drawn by this colloquy, I ask, "Grace, how can you use yourself to tell such stories?-are you not a Sunday-school scholar?"-"I forgot, ma'am." They never own they do tell a story; they always forget, or else they boldly stick to their first a.s.sertion, let the contrary be as plain as it may.

Another bad practice of theirs is, that if they have committed any error which might be remedied, or neglected to do anything which might afterwards be performed, they will never let you know, until it is too late. I had a very beautiful pair of canaries, who greeted me every morning with the sweetest of songs. I loved the little creatures-"for the bird that we nurse is the bird that we love;" and in this far distant land, away from all my kith and kin, with the exception of one for whom we are taught to forsake all other earthly ties, they were my constant companions. Months rolled on, and the fervour of a tropical sun fevered my blood, and parched my lips. I sighed for the pure breeze of my own dear land; and as my little birds warbled their sweet, clear song, memory carried me back to those pleasant fields, where, in my early days, I gathered the fragrant hawthorn, and listened to each "wood-note wild." But, alas! a wide, wide ocean rolled between me and them, which may be very easily crossed in imagination, but not so in reality; and consequently, I had to content myself with leaving the crowded town, and trying the country air. I left my little birds to the care of a domestic, with particular injunctions to give them daily fresh seed and water. From time to time, when I saw her, I inquired after her little charge; they were quite well, was always the answer, until at length, when I returned, I found my poor little favourites dead-dead from starvation; and when I spoke about it, and asked why such stories were told me, all the satisfaction I got was-"I forgot dem."

It has been remarked, in black workmen, that if they promise to come and complete a particular job on a certain day, and they conclude with "Please G.o.d, me come,"[21] they seldom keep to their word, for if they can procure another job which they think will pay them better, they consider it of no importance disappointing their first employer. In the same manner, they will engage to build a house, or indeed any other work, for a certain sum; if, after going partly through it, and drawing all the money they can, they find it will not pay them as well as they at first supposed, instead of representing it to the parties, and resting upon their generosity to enlarge the sum, or else putting up with the result, they immediately leave it, and you may get it done the best way you can. So, again, upon estates, a party of negroes will undertake to plant or hole a piece of canes for so much: if they find it will pay them very well, they keep on; but if, on the contrary, they think they have not made so good a bargain as they imagined, they shoulder their hoes, and away they start.

This habit of not speaking the truth is so proverbial, that it gives rise to the vulgar adage-"a negro lies like a horse trotting." I have heard of a white emigrant from Anguilla saying, "that he would never again believe a negro, until he saw hair growing within the palm of his hand," so notorious is this propensity.

Idleness is another fault in many negroes: everything that is done by them is done lazily. If working upon an estate, as long as the master's eye is upon them, they get on pretty well; but as soon as he retires, down go their hoes. I should think this, in great measure, must be attributed to their having been so long used to working under a driver; for although they are free in body, they are far from free in mind. I am sure they ought not to do this; for, badly as they used to be treated some ninety or a hundred years ago, since they have been free, and, indeed, for many years before, only that they bore the name of slaves, they have had nothing to complain of. I am, and ever have been, a stanch advocate of anti-slavery doctrines; and, consequently, this a.s.sertion coming from me may be considered of some weight.

It is said, that immediately after their emanc.i.p.ation, the wages of the negroes were rather low; but that, I am sure, cannot be said now. The common rate of wages is a shilling sterling per day; but then they often work "task-work," as they call it, and in that case frequently get from three to four shillings. Indeed, their earnings depend entirely upon their own exertions; for the estates upon which they work will always find employment for them.

Besides this actual sum, it must be remembered, that they enjoy various privileges, which our English labourers can never hope for. The negroes have their houses found them, a spot of ground to plant provisions in, a doctor and medicine when they are ill, and a certain quant.i.ty of mola.s.ses and rum when doing certain work. Besides all this, they have the liberty of picking what wood they please, of keeping what stock they like, provided they keep their pigs, sheep, and goats, confined or tied up, that they may not injure the young canes, which injunction they regularly break. Then, again, they pick the gra.s.s, sheep and goat meat, growing upon the property, which they bring into the capital of an evening, and generally sell for three bits, another shilling sterling. And not only this; but as West Indian property is but seldom enclosed, they think it but fair to gather what fruit they choose from the several trees growing about the estates, and which they also bring into town, and sell in the market. Would that many of our poor English peasantry were as well off as the negroes now are, instead of suffering, as they often do, from cold and hunger. What Englishman would let them help themselves to the produce of their orchards! I have often before remarked how much I detest the name of slavery-there is something so revolting in the idea of men selling and buying their fellow-creatures; but I cannot hear the West Indian negroes _pitied_ for their hard lot, when I know that in _these days_ it is so much the contrary, without trying to put my English friends in possession of the real state of things.

It is observable, that but few negroes are to be met with who do not possess some money; and, in dress, they deny themselves nothing that pleases them, or, as they say, "fills their eye."

Many, since emanc.i.p.ation, have purchased many spots of land, built houses, and appear to have many comforts, and almost every head negro keeps his pony or his horse, while others run their stanhopes. As I have already observed at the beginning of this chapter, many may think I am writing paradoxes; but such is not the case, and any one intimate with West Indian affairs will confirm my statements. The fact is, great changes have taken place in this island as well as everywhere else; in former days, when those dreadful acts of cruelty which I have recorded used to be practised, religion was held in very slight regard. That the negroes are a very provoking race all must allow who have any dealings with them; and men with strong pa.s.sions, uninfluenced by Christian feelings, possessed of wealth, and having their slaves entirely under their control, were apt to give way to resentment against them when in error, and commit those deeds at which their descendants blush.

But now the case is very different; the negro has been freed, and his rights as a man acknowledged. Still his interests are so inseparably connected with those of his employers, that the subversion of the one must end in the ruin of the other. What would any one think, who has the interest of these important colonies at heart, of the introduction of slave-made sugar into England at any rate of duty, and leaving the West Indian planter (after having cheerfully acquiesced in emanc.i.p.ation) to bear the burden of this high rate of wages. Although no one can deny that most of the Antiguan planters have benefited by emanc.i.p.ation, in the way of cultivating their estates, yet free labour, generally speaking, and from what has fallen beneath my own observation, cannot cope with slavery. No! it is the whip, and the whip alone, which can give to England the cheap sugar she is promised. Who, then, would not rather give a penny a pound more for their sugar, than, after having freed the British negro, eat that which is seasoned with the tears and groans of foreign slaves.

It is among the domestic servants that negro idleness is most severely felt, for there are ways of making the others work, although the whip is banished, by checking their pay. In the case of our house-servants, however, it is not so easy; they seem to have no wish to please their employers. If left to themselves, they care not how the day pa.s.ses, so long as they get through it; one English servant will do twice the work two Creoles will.

Probably this arises in great measure from the practice of having so many servants to do the work that two or three at furthest ought to do. I have frequently seen six or seven domestics lounging upon the floor of an anteroom, amusing themselves with stringing "jumby-beads," as a pretty little red and black seed is called, sucking sugar-canes, or telling _nancy stories_,[22] or else singing one of their favourite songs; perfectly at their ease, it is immaterial to them whether their daily business is completed or not. If their mistress calls, it is often unheeded; or else it is, "Bro' James call see Agnes to tell aunty Jenny missis call he," (Anglicised, "Brother James, call sister Agnes to tell aunt Jenny," &c.) Thus they loiter away the day; whilst their _missis_, after in vain endeavouring to be heard, or at least attended to, resigns her fair form to the couch, and that listlessness which many Creole ladies like to indulge in during the heat of the day.

[20] Used instead of tiles for the tops of houses.