CHAPTER XXXIX.

Negroes: Fondness for "Nancy stories"--Negro loquacity--Their signification of the word "cursing"--Markets--Confusion of tongues--Weddings--The drive to church--Wedding banquet-- Blushing brides--Funerals--"Wake nights"--Funeral procession-- Christening--High-sounding names.

After dancing, I think the next favourite pastime of the negroes, particularly among the younger ones, is to collect together upon a fine moonlight night, and talk "Nancy stories," (which, as before remarked, generally consist of tales of _diablerie_,) and the far-famed "Scheherazade" of the "Arabian Nights" could scarcely invent more marvellous ones. Some tell of a wondrous bird, (equalling in magnitude Sinbad's roc,[31]) which in other days appeared, and completely covered Antigua for some time, obliging the good people to "light candle all de day, so dat dey neber no when night come self;" others tell of men turning into monkeys, (no uncommon thing now-a-days;) some of demons, and their deeds; and others, again, of golden houses, and streets of silver, flying dragons, and talking birds. These "Nancy stories" are generally given in a species of recitativo; but the conclusion to them all is the same--"I was dere, an see it well done, and I get a glass of wine for me pains!" The relater of these tales is held in great repute, and to obtain instruction in the art, many a little negro will give their dinners, and go hungry to-bed.

The negroes are indefatigable talkers, at all times, and in all seasons. Whether in joy or grief, they ever find full employment for that little member, the tongue. If none of their acquaintance are near at hand to enter into conversation with, they talk to themselves, maintaining different characters, and answering their own questions. I have often thought two persons were conversing, but upon inquiry, have found it to be only one. One peculiarity of expression among the negroes is, that if you have to find fault with them, and you express your dislike of what they have been doing in the mildest terms, they immediately say you have been _cursing_ them. When speaking, their tongues are very vociferous, and prove extremely disagreeable to a stranger. Upon my first arrival in this island, I was one day seated in a back apartment, and wandering with Milton through the blissful shades of Paradise, when I was aroused by hearing one of our domestics speaking in a most clamorous manner. I bore it patiently for some time, until finding it appeared to have no _terminus_, I exclaimed--"My good Sarah, I should feel particularly obliged if you would not speak _quite_ so loud." How was I surprised, a few moments after, to hear the same servant calling, in a still louder tone, to one of her companions--"Sissy, (_Ang._, sister,) war for you 'peak so loud? Me 'bleive you no hear how missis _curse_ me just now for doing dat 'ting!"

But the market is the place, where the chattering is the loudest and longest; it is a complete Babel--a scene of confusion almost unimaginable. Black, brown, and yellow--indeed, almost every tint which "sober autumn" wears--may be met with in the crowds of men and women, boys and girls, who frequent the busy spot. The women scream--men shout--the boys and girls, clad _à la nature_, laugh --the little pic'nees, (as the negroes call their babies,) clinging round their mothers' hips, squall. In this warm country, where meat is obliged to be dressed soon after it is killed, most of the stock is brought to market alive; so to this tumult of human voices is added the cry of goats, squeaking of pigs, cackling of poultry, &c. To increase the noise, the venders call out the different articles they have for sale:--"Want any corn _poon?_" (_Ang._, pudding)--"Want any green corn _duckana, ladies?_" (a similar production)--"Want any _yam_ and _pitaters?_" (potatoes)--"Here's your peas and pork!" Another party cries--"Bargain, ladies! Bargain here!"--"Here's your 'trong cloth! Here's your nice handkerchief! tie your head smart as eber! Here aw you see de last an de bery best, aw you cum buy um--only a bit and a half," (about 6d. sterling.) One cries out-- "Pine tarts and pickled peppers!" while another vociferates-- "Nice fat chickens, ladies, and castor oil!" rather heterogeneous articles, it must be allowed.

Evening brings no silence with it; for then the _cries_ increase. "Candles here, ladies! Candles here! hard, like stones--burn like wax, (in plain English, _soft as butter_,) two for a half-a-bit!" (2¼d. sterling.) "Here your nice crackers! (small American biscuits,) seven for a dog! Here your fine coffee! Cigars here! Cigars here! only cum see, make you buy! Here your nice cakes!-- Fish! fish!! fish!!! just come out of the sea, ladies! ladies! make haste, an buy dem!"--"Sugar-cakes here! Bread here! Salt fish here! Cum an look, only cum an see!"--"Goat-meat here, ladies! Sheep-meat! Vine here! (the vine of the sweet potato, used for fattening stock.)" "Want any grass? Want any wood? Want any pies? Sweet _oranger_ here! Ripe pear, really nice!" besides a thousand other announcements, fill the air, and deafen the hearers. Talk of _London cries!_ oh! they are mere _whispers_ to the _West Indian ones!_ The "dustman's bell," or the "watchman's rattle," would, I verily believe, pass unnoticed amid their stormy tongues.

At the principal market, which is held upon a Saturday, (the Sunday markets having been abolished, by orders of the legislature, in 1831,) all kinds of articles may be met with. Beef, mutton, pork, and goat's flesh; live pigs, sheep, goats, and lambs; ducks, fowls, turkeys, geese, and guinea-birds; potatoes, yams, eddoes, peas, &c.; and fruits of every description, including the luscious pine-apple, the cooling melon, the fragrant guava, and the delicious "jelly cocoa-nut." The market is also plentifully supplied with varieties of fish; some of which are very delicious fare. Besides these enumerated articles, hot soups, boiled horse-beans, boiled peas, and Indian corn, "fungy and pepperpot," (a standing Creole dish,) "fried fish and dumplings," souse, pigs' heads, and black puddings, with all kinds of cakes, bread, "drink," spruce-beer, Dyer drink, (made from a peculiar bark,) and different varieties of sugar-cakes, are exhibited, to allure the eye, and charm the taste of the sable beauties who attend this mart. Many other wares are also sold in this place of bustle, which, according to the Antigua black bellman, would be "to _tedus_ to _'numerate_."

It was formerly the custom to ring a market-bell at six in the morning, and the same hour in the evening, and also to have a clerk of the market, whose duty it was to see that the street where the market is held was properly swept, and that the people dispersed upon the ringing of the bell. For his services he received the sum of 200l. currency per annum; but the legislature at last thought it a waste of the public money, and within these few years the office has been disannulled. There is no markethouse at present, the principal market being held in a long street running from the court-house to one of the gates of the churchyard. It was under consideration of the house of assembly, some time ago, to erect a covered market, but the proposition was overruled.

From a visit to the market, we will take another turn, and accompany the bridal party in their attendance at the altar. In former days, during the existence of slavery, the ceremony of marriage was but seldom performed, consequently the nuptial feasts were "few and far between." The case, however, is now very different; for, since the "glorious 1st of August," (1834,) weddings are very frequent, and many a grand fête is given in honour of the "saffron-crowned god." The first step upon this eventful occasion is, of course, to get the bans of marriage published--or, as they term it, "to hab dere name call out"-- unless they can afford to purchase a licence, which is the case with some. Then comes the purchasing of that "small and holy round," the wedding ring, the bridal dresses, and the wedding breakfast. When all these preliminaries are arranged with satisfaction to themselves, the next grand point is to borrow, from different gentlemen, horses, gigs, and phaetons. Not being their own property, and not often having the _chance_ of shewing off their knowledge of the "whip," no mercy is shewn to the unfortunate animal they that day guide. To give _éclat_ to the wedding-day by astonishing the inhabitants of the town, the gentlemen drive as violently as they can up one street, down another, turn the corners like wildfire, and then, after running over a chicken or two, or disturbing the ruminations of a few quiet ducks, deposit their female companion at the church doors, and start away, in the same random manner, to fetch another fair dame from her homage at a sixpenny "looking-glass." It is impossible to describe the noise and confusion which ensues on mornings when such deeds are done,--Virgil's chariot-race was nothing to the speed with which these aspiring youths urge on the foaming steeds. The consequence of this is, that the horse is very often returned to his owner broken-kneed, or else killed upon the spot, by the shaft of another gig penetrating its chest; and the carriage left minus a shaft or a wheel.

At length the company assemble in the church, the clergyman arrives, and the ceremony begins. The "blushing bride" has frequently to snuff up the fumes of her "eau de Cologne," to support her trembling frame in that moment of excitement, and many a rent is made in the white kid gloves, as such articles are drawn off to sign the marriage X, when, as it frequently happens, the art of writing has been dispensed with in their education. The ceremony over, the party again enter the different vehicles, and after driving in the manner before described, re-assemble at the house where the nuptial banquet has been prepared. This is conducted in similar style to the "ball supper," already mentioned; great mirth and jollity prevail at it; the health of the bride and bridegroom is drunk in "full goblets;" many a loyal and willing toast, no doubt, given, and then the company separate. I must not forget to mention that a wedding-cake of approved dimensions, and splendidly arrayed in gold and silver leaf is placed in the centre of the table, and calls for many a sidelong glance from those damsels who, as yet, are doomed to remain in single blessedness. Sometimes these wedding breakfasts, or whatever else they choose to term them, are held in the country; at other times, the company remain in town, and the bride and bridegroom retire there by themselves to spend a part of the "honeymoon," and then return to the capital to receive the complimentary congratulations of their friends, and make their appearance at church in their wedding attire.

The dress of the gentlemen upon this eventful occasion is similar to that worn by them at their balls: brass chains and rings are rubbed up with chalk in order to restore their pristine brightness; silk stockings, dyed with the flowers of the Hybiscus to the colour of a pigeon's legs; and shops and stores ransacked, to procure waistcoats and stocks of the brightest dyes. The bride is generally arrayed in white: if they can raise sufficient _cash_, white silk, satin, or figured "challis" is the material; but if the funds are rather _low_, white muslin suffices them. The bonnets are either white satin, or tuscans trimmed with white ribbon, and wreaths of white flowers are fashionably arranged on the left side. Veils are sometimes worn upon these occasions, (to hide their "_blushes_,") and "parasols and sandals," and then the lady's dressed. The morning after the wedding, the "bride's cake" is sent round to their numerous acquaintance; and then they return to their usual business and their dishabille, until the sound of the "Sabbath bell" bids them open their chests of cedar-wood,[32] and put on their gala-dress. It may be remarked that the greater part of these "_blushing brides_," these "nervous fine ladies," have been living several years in a state of concubinage with different persons, and are perhaps the mothers of several children; but still marriage is a state which "calls up all our hopes and fears," and the black buckras[33] (as these dashing black people are called in this country) think the ceremony would be incomplete did they not shew forth some emotion, or call up from their source some of those

"---------------------- drops that fall, When the young bride goes from her father's hall."

We now come to take a view of their burials. I have in a former chapter made some mention of these ceremonies; but still there is a great deal to be said, for be it known, a negro funeral is a matter of no small importance.

When the intelligence reaches them that one of their friends has departed to another world, many of them immediately flock to the residence of the defunct, and are very ready to assist in the melancholy but necessary offices which are required to be performed. The first consideration of the relatives is to procure a coffin, a decent shroud, and a suit of apparel to inter the corpse in. The coffin is made of deal boards, _not over thick_, and is covered with black or white cotton cloth, according to the age or state of the individual; those persons who cannot afford to purchase cotton for this purpose have the coffin painted black or white. Among the higher class of negroes the shroud is made of white mull muslin, but those of less means purchase cotton cambric, while the _very poor ones_ are enveloped in a sheet. If the deceased has a pretty good stock of clothes, the best amongst them are selected for the occasion. Should it be a man who is dead, he is arrayed in his "Sunday clothes," with the exception of coat, shoes, and hat; but if it is a female, her best white dress is used, a cap trimmed with white ribbon is placed upon her head, a white band round her waist, silk stockings, and white gloves. The warmth of the climate necessarily obliges the interment to take place soon after dissolution; for example, if a person dies one day, he is buried the next. The intervening night is called by the negroes "wake night;" and about seven or eight in the evening a great number of persons of both sexes meet at the house of death to assist in keeping the "wake." This is understood to mean, the singing of psalms and hymns over the corpse; but, in most cases, while the females are so employed in one part of the house, the young men are laughing, talking, or playing off practical jokes upon some one whom they deem not quite so wise as themselves. It sounds very melancholy, should you chance to be awake at the solemn hour of midnight, to hear these persons chanting forth their sacred lays, and as the breeze sweeps its strain to and from your ear, memory "starts up alarmed, and o'er life's narrow verge looks down" upon a "fathomless abyss." But in the midst of these thoughts the heartless laugh breaks upon your ear, like the voice of some scoffing demon; and "so dies in human hearts the thoughts of death," for "all men think all men mortal _but themselves!_"

About five o'clock in the morning, coffee, bread, biscuits, and cheese, are handed round, and then the company depart, until such hour as the funeral is arranged to take place. Some of the nearest friends or relations, however, remain all the time, and of course partake of the different meals provided; for there is one thing worthy of note in these negro-funerals--grief never spoils their appetites. If the person dies in the country, it is sometimes the practice to bring them into town during the night; at other times, the funeral takes place in whatever part of the island they may chance to reside in. The company assemble to a town-funeral about four o'clock, and (a multiplicity of chairs having been borrowed from the neighbours for the occasion) seat themselves, the women in the house, and the men on the shady side of the street; but as for thinking of _death_, and its important consequences, it is as far from them as if they were at a ball or a play. They laugh, they joke, they make bargains, and they discuss the news of the day, and think no more of the inanimate corpse within, than if it had been a waxen figure, or an ideal form. I am sorry to add, that it is not the negroes alone who exhibit this utter thoughtlessness of heart upon these melancholy occurrences, as I shall have further to mention when I come to speak of the superior grades of society. But to resume our subject: about the time the company are assembled, and the bearers arrayed in white or black cotton scarfs and hat-bands, according to the age of the deceased, the hearse arrives; for, it is to be remarked, it is but seldom that a funeral takes place in Antigua without the attendance of one of those "carriages for the dead." The hearses are rather differently constructed from those used in England, having more the appearance of a van painted black. There is a top to them in a kind of half-pyramidal form, mounted by a few brown-black or dirty white feathers; the body of the hearse is partly railed round, so that the coffin can be seen, and a door opens behind. They are drawn by two sorry horses, one perhaps white and the other brown; or, as is often the case, one a horse about twelve hands high, its companion a Canadian poney, rough and shaggy as one of the Shetland breed. Another observable fact is, that these animals are generally as opposite in tempers as they are in appearance, so that while one is wishful of going to the east, the other has an incontrollable desire of proceeding in the opposite direction. This, as may be supposed, leads to a violent contention between them and the driver keeps the company standing in the streets and often endangers even the safety of the vehicle. A stranger could not fail to notice all these particularities, and also the indecent manner in which the hearse is driven to the house where the corpse is, and upon its return from the place of interment-- namely, as fast as the two horses can possibly be urged.

Another matter of surprise to a stranger is to see the prodigious number of persons which attend these funerals, often consisting of from four to five hundred, and very seldom less than from two to three. These persons are arranged as follows:--The nearest members of the family walk immediately after the hearse; if the deceased is a man, then follow a number of that sex, then a number of women, after them men again, and so on until the procession is complete. On the contrary, should the corpse be that of a female, the women precede the men; the train is sometimes so long, that it reaches the entire length of a street. Of course it is not to be supposed that all this multitude is habited in black; from the short time which intervenes between the demise and the interment, even the family are unable to procure mourning, unless, as it sometimes happens, they may chance to have those sable garments by them; the consequence of this is, that the procession presents a most motley group. Some of the followers are indeed habited in black; some in white, with a little black ribbon and a coloured bonnet; but the greater part appear in the various hues of the rainbow. As before remarked, at these funerals almost all their friends give something, if it is but a bottle of wine, or a small quantity of tobacco, and so universal is this practice, that I knew a servant who refused to attend the funeral of his father, because he had not money enough to give. It used to be the custom in former times, to hand round to the company cake, wine, rum and water, porter and "drink," but this is now dispensed with; the greater part of the assemblage follow the corpse to the place of burial, and then disperse. When a funeral takes place in the country, however, a grand dinner is generally provided for the company after the ceremony is over; and on these occasions all is mirth and joy, and the cup and the glass is so often replenished, that many of the party return home in a state of intoxication. It is among the Moravian congregations the largest funeral processions are seen, the reason of which is as follows:--As is the case in the established church, and with the Methodists, the Moravians have formed a society among their own people, in which every member throws in a certain sum monthly, and when attacked by illness a doctor is found them and so much per week allowed until they recover. When any of these members of the Moravian society die, it is incumbent upon the rest to follow the deceased to the grave, or if they fail in so doing, a fine of 2s. currency is imposed upon them; the consequence is, that, as few like to pay this penalty, they endeavour upon all occasions to be present.

A christening sometimes gives rise to another entertainment, although, of course, not so grand as a wedding or a ball; fruit, cakes, and wine forming the principal repast. The baby is very smartly dressed in a long white robe, smart cap or bonnet, and is carried in the arms of one who acts for the day as an attendant, with a parasol held over it to screen it from the sun's rays, although at other times it is exposed to every change of temperature with scarcely anything to cover it. In former times, the negroes were generally known by the names of "Sambo," "Pompey," "Quashy," "Quasheba," &c., &c., but those days have long ago passed. The "march of intellect" has marched into the West Indies, and we now have "Arabella Christiana," "Adeline Floretta," "Rosalind Monimia," &c., for the girls; and "Augustus Henry," "Alonzo Frederick," "Octavius Edward," and similar _high-sounding_ names for the boys. "What's in a name?" is a query. I think a great deal; but really it is perfectly ridiculous to hear such aristocratic appellations applied to your servants. The parents are not always satisfied with even two names, but are unconscionable enough to add a _third_. To hear them accosted by these lengthy names brings to recollection "Miss Carolina Wilhelmina Amelia Skeggs," whom Goldsmith has immortalized.

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[31] A large bird mentioned in the travels of Sinbad the Sailor, a tale in the "Arabian Nights."

[32] A chest made of cedar, for the purpose of containing their wearing apparel, is looked upon by the negroes as quite indispensable; and consequently, there are but few among them who do not lay by part of their earnings, that they may be enabled to procure one.

[33] It may be necessary to remark, that the word _buckra_, in the negro tongue, signifies "a white person;" but as the smart people I have been describing imitate in everything _fairer brethren_, they are ironically termed "black buckras."