Chapter 8

Antigua is about eighteen miles long and fifteen broad; the interior is low and undulating, the coast mountainous. From the heights on the coast the whole island may be taken in at one view, and in a clear day the ocean can be seen entirely around the land, with the exception of a few miles of cliff in one quarter. The population of Antigua is about 37,000, of whom 30,000 are negroes--lately slaves--4500 are free people of color, and 2500 are whites.

The cultivation of the island is principally in sugar, of which the average annual crop is 15,000 hogsheads. Antigua is one of the oldest of the British West India colonies, and ranks high in importance and influence. Owing to the proportion of proprietors resident in the Island, there is an accumulation of talent, intelligence and refinement, greater, perhaps, than in any English colony, excepting Jamaica.

Our solicitude on entering the Island of Antigua was intense. Charged with a mission so nearly concerning the political and domestic institutions of the colony, we might well be doubtful as to the manner of our reception. We knew indeed that slavery was abolished, that Antigua had rejected the apprenticeship, and adopted entire emancipation. We knew also, that the free system had surpassed the hopes of its advocates. But we were in the midst of those whose habits and sentiments had been formed under the influences of slavery, whose prejudices still clinging to it might lead them to regard our visit with indifference at least, if not with jealousy. We dared not hope for aid from men who, not three years before, were slaveholders, and who, as a body, strenuously resisted the abolition measure, finally yielding to it only because they found resistance vain.

Mingled with the depressing anxieties already referred to, were emotions of pleasure and exultation, when we stepped upon the shores of an unfettered isle. We trod a soil from which the last vestige of slavery had been swept away! To us, accustomed as we were to infer the existence of slavery from the presence of a particular hue, the numbers of negroes passing to and fro, engaged in their several employments, denoted a land of oppression; but the erect forms, the active movements, and the sprightly countenances, bespoke that spirit of disinthrallment which had gone abroad through Antigua.

On the day of our arrival we had an interview with the Rev. James Cox, the superintendent of the Wesleyan mission in the island. He assured us that we need apprehend no difficulty in procuring information, adding, "We are all free here now; every man can speak his sentiments unawed. We have nothing to conceal in our present system; had you come here as the _advocates of slavery_ you might have met with a very different reception."

At the same time we met the Rev. N. Gilbert, a clergyman of the English Church, and proprietor of an estate. Mr. G. expressed the hope that we might gather such facts during our stay in the island, as would tend effectually to remove the curse of slavery from the United States. He said that the failure of the crops, from the extraordinary drought which was still prevailing, would, he feared, be charged by persons abroad to the new system. "The enemies of freedom," said he, "will not ascribe the failure to the proper cause. It will be in vain that we solemnly declare, that for more than thirty years the island has not experienced such a drought. Our enemies will persist in laying all to the charge of our free system; men will look only at the amount of sugar exported, which will be less than half the average. They will run away with this fact, and triumph over it as the disastrous consequence of abolition."

On the same day we were introduced to the Rev. Bennet Harvey, the principal of the Moravian mission, to a merchant, an agent for several estates, and to an intelligent manager. Each of these gentlemen gave us the most cordial welcome, and expressed a warm sympathy in the objects of our visit. On the following day we dined, by invitation, with the superintendent of the Wesleyan mission, in company with several missionaries. _Freedom in Antigua_ was the engrossing and delightful topic. They rejoiced in the change, not merely from sympathy with the disinthralled negroes, but because it had emancipated them from a disheartening surveillance, and opened new fields of usefulness. They hailed the star of freedom "with exceeding great joy," because it heralded the speedy dawning of the Sun of Righteousness.

We took an early opportunity to call on the Governor, whom we found affable and courteous. On learning that we were from the United States, he remarked, that he entertained a high respect for our country, but its slavery was a stain upon the whole nation. He expressed his conviction that the instigators of northern mobs must be implicated in some way, pecuniary or otherwise, with slavery. The Governor stated various particulars in which Antigua had been greatly improved by the abolition of slavery. He said, the planters all conceded that emancipation had been a great blessing to the island, and he did not know of a single individual who wished to return to the old system.

His excellency proffered us every assistance in his power, and requested his secretary--_a colored gentleman_--to furnish us with certain documents which he thought would be of service to us. When we rose to leave, the Governor followed us to the door, repeating the advice that we should "see with our own eyes, and hear with our own ears." The interest which his Excellency manifested in our enterprise, satisfied us that the prevalent feeling in the island was opposed to slavery, since it was a matter well understood that the Governor's partialities, if he had any, were on the side of the planters rather than the people.

On the same day we were introduced to a barrister, a member of the assembly and proprietor of an estate. He was in the assembly at the time the abolition act was under discussion. He said that it was violently opposed, until it was seen to be inevitable. Many were the predictions made respecting the ruin which would be brought upon the colony; but these predictions had failed, and abolition was now regarded as the salvation of the island.

SABBATH.

The morning of our first Sabbath in Antigua came with that hushed stillness which marks the Sabbath dawn in the retired villages of New England. The arrangements of the family were conducted with a studied silence that indicated habitual respect for the Lord's day. At 10 o'clock the streets were filled with the church-going throng. The rich rolled along in their splendid vehicles with liveried outriders and postillions. The poor moved in lowlier procession, yet in neat attire, and with the serious air of Christian worshippers. We attended the Moravian service. In going to the chapel, which is situated on the border of the town, we passed through and across the most frequented streets. No persons were to be seen, excepting those whose course was toward some place of worship. The shops were all shut, and the voices of business and amusement were hushed. The market place, which yesterday was full of swarming life, and sent forth a confused uproar, was deserted and dumb--not a straggler was to be seen of all the multitude.

On approaching the Moravian chapel we observed the negroes, wending their way churchward, from the surrounding estates, along the roads leading into town.

When we entered the chapel the service had begun, and the people were standing, and repeating their liturgy. The house, which was capable of holding about a thousand persons, was filled. The audience were all black and colored, mostly of the deepest Ethiopian hue, and had come up thither from the estates, where once they toiled as slaves, but now as freemen, to present their thank-offerings unto Him whose truth and Spirit had made them free. In the simplicity and tidiness of their attire, in its uniformity and freedom from ornament, it resembled the dress of the Friends. The females were clad in plain white gowns, with neat turbans of cambric or muslin on their heads. The males were dressed in spencers, vests, and pantaloons, all of white. All were serious in their demeanor, and although the services continued more than two hours, they gave a wakeful attention to the end. Their responses in the litany were solemn and regular.

Great respect was paid to the aged and infirm. A poor blind man came groping his way, and was kindly conducted to a seat in an airy place. A lame man came wearily up to the door, when one within the house rose and led him to the seat he himself had just occupied. As we sat facing the congregation, we looked around upon the multitude to find the marks of those demoniac passions which are to strew carnage through our own country when its bondmen shall be made free. The countenances gathered there, bore the traces of benevolence, of humility, of meekness, of docility, and reverence; and we felt, while looking on them, that the doers of justice to a wronged people "shall surely dwell in safety and be quiet from fear of evil."

After the service, we visited the Sabbath school. The superintendent was an interesting young colored man. We attended the recitation of a Testament class of children of both sexes from eight to twelve. They read, and answered numerous questions with great sprightliness.

In the afternoon we attended the Episcopal church, of which the Rev. Robert Holberton is rector. We here saw a specimen of the aristocracy of the island. A considerable number present were whites,--rich proprietors with their families, managers of estates, officers of government, and merchants. The greater proportion of the auditory, however, were colored people and blacks. It might be expected that distinctions of color would be found here, if any where;--however, the actual distinction, even in this the most fashionable church in Antigua, amounted only to this, that the body pews on each side of the broad aisle were occupied by the whites, the side pews by the colored people, and the broad aisle in the middle by the negroes. The gallery, on one side, was also appropriated to the colored people, and on the other to the blacks. The finery of the negroes was in sad contrast with the simplicity we had just seen at the Moravian chapel. Their dresses were of every color and style; their hats were of all shapes and sizes, and fillagreed with the most tawdry superfluity of ribbons. Beneath these gaudy bonnets were glossy ringlets, false and real, clustering in tropical luxuriance. This fantastic display was evidently a rude attempt to follow the example set them by the white aristocracy.

The choir was composed chiefly of colored boys, who were placed on the right side of the organ, and about an equal number of colored girls on the left. In front of the organ were eight or ten white children. The music of this colored, or rather "amalgamated" choir, directed by a colored chorister, and accompanied by a colored organist, was in good taste.

In the evening, we accompanied a friend to the Wesleyan chapel, of which the Rev. James Cox is pastor. The minister invited us to a seat within the altar, where we could have a full view of the congregation. The chapel was crowded. Nearly twelve hundred persons were present. All sat promiscuously in respect of color. In one pew was a family of whites, next a family of colored persons, and behind that perhaps might be seen, side by side, the ebon hue of the negro, the mixed tint of the mulatto, and the unblended whiteness of the European. Thus they sat in crowded contact, seemingly unconscious that they were outraging good taste, violating natural laws, and "confounding distinctions of divine appointment!" In whatever direction we turned, there was the same commixture of colors. What to one of our own countrymen whose contempt for the oppressed has defended itself with the plea of _prejudice against color_, would have been a combination absolutely shocking, was to us a scene as gratifying as it was new.

On both sides, the gallery presented the same unconscious blending of colors. The choir was composed of a large number, mostly colored, of all ages. The front seats were filled by children of various ages--the rear, of adults, rising above these tiny choristers, and softening the shrillness of their notes by the deeper tones of mature age.

The style of the preaching which we heard on the different occasions above described, so far as it is any index to the intelligence of the several congregations, is certainly a high commendation. The language used, would not offend the taste of any congregation, however refined.

On the other hand, the fixed attention of the people showed that the truths delivered were understood and appreciated.

We observed, that in the last two services the subject of the present drought was particularly noticed in prayer.

The account here given is but a fair specimen of the solemnity and decorum of an Antigua sabbath.

VISIT TO MILLAR'S ESTATE.

Early in the week after our arrival, by the special invitation of the manager, we visited this estate. It is situated about four miles from the town of St. John's.

The smooth MacAdamized road extending across the rolling plains and gently sloping hill sides, covered with waving cane, and interspersed with provision grounds, contributed with the fresh bracing air of the morning to make the drive pleasant and animating.

At short intervals were seen the buildings of the different estates thrown together in small groups, consisting of the manager's mansion and out-houses, negro huts, boiling house, cooling houses, distillery, and windmill. The mansion is generally on an elevated spot, commanding a view of the estate and surrounding country. The cane fields presented a novel appearance--being without fences of any description. Even those fields which lie bordering on the highways, are wholly unprotected by hedge, ditch, or rails. This is from necessity. Wooden fences they cannot have, for lack of timber. Hedges are not used, because they are found to withdraw the moisture from the canes. To prevent depredations, there are watchmen on every estate employed both day and night. There are also stock keepers employed by day in keeping the cattle within proper grazing limits. As each estate guards its own stock by day and folds them by night, the fields are in little danger.

We passed great numbers of negroes on the road, loaded with every kind of commodity for the town market. _The head is the beast of burthen_ among the negroes throughout the West Indies. Whatever the load, whether it be trifling or valuable, strong or frail, it is consigned to the head, both for safe keeping and for transportation. While the head is thus taxed, the hands hang useless by the side, or are busied in gesticulating, as the people chat together along the way. The negroes we passed were all decently clad. They uniformly stopped as they came opposite to us, to pay the usual civilities. This the men did by touching their hats and bowing, and the women, by making a low courtesy, and adding, sometimes, "howdy, massa," or "mornin', massa." We passed several loaded wagons, drawn by three, four, or five yoke of oxen, and in every instance the driver, so far from manifesting any disposition "insolently" to crowd us off the road, or to contend for his part of it, turned his team aside, leaving us double room to go by, and sometimes stopping until we had passed.

We were kindly received at Millar's by Mr. Bourne, the manager. Millar's is one of the first estates in Antigua. The last year it made the largest sugar crop on the island. Mr. B. took us before breakfast to view the estate. On the way, he remarked that we had visited the island at a very unfavorable time for seeing the cultivation of it, as every thing was suffering greatly from the drought. There had not been a single copious rain, such as would "make the water run," since the first of March previous. As we approached the laborers, the manager pointed out one company of ten, who were at work with their hoes by the side of the road, while a larger one of thirty were in the middle of the field. They greeted us in the most friendly manner. The manager spoke kindly to them, encouraging them to be industrious He stopped a moment to explain to us the process of cane-holing. The field is first ploughed[A] in one direction, and the ground thrown up in ridges of about a foot high. Then similar ridges are formed crosswise, with the hoe, making regular squares of two-feet-sides over the field. By raising the soil, a clear space of six inches square is left at the bottom. In this space the _plant_ is placed horizontally, and slightly covered with earth. The ridges are left about it, for the purpose of conducting the rain to the roots, and also to retain the moisture. When we came up to the large company, they paused a moment, and with a hearty salutation, which ran all along the line, bade us "good mornin'," and immediately resumed their labor. The men and women were intermingled; the latter kept pace with the former, wielding their hoes with energy and effect. The manager addressed them for a few moments, telling them who we were, and the object of our visit. He told them of the great number of slaves in America, and appealed to them to know whether they would not be sober, industrious, and diligent, so as to prove to American slaveholders the benefit of freeing all their slaves. At the close of each sentence, they all responded, "Yes, massa," or "God bless de massas," and at the conclusion, they answered the appeal, with much feeling, "Yes, massa; please God massa, we will all do so." When we turned to leave, they wished to know what we thought of their industry. We assured them that we were much pleased, for which they returned their "thankee, massa." They were working at a _job_. The manager had given them a piece of ground "to hole," engaging to pay them sixteen dollars when they had finished it. He remarked that he had found it a good plan to give _jobs_. He obtained more work in this way than he did by giving the ordinary wages, which is about eleven cents per day. It looked very much like slavery to see the females working in the field; but the manager said they chose it generally "_for the sake of the wages_." Mr. B. returned with us to the house, leaving the gangs in the field, with only an aged negro in charge of the work, as _superintendent._ Such now is the name of the overseer. The very _terms_, _driver_ and _overseer_, are banished from Antigua; and the _whip_ is buried beneath the soil of freedom.

[Footnote A: In those cases where the plough is used at all. It is not yet generally introduced throughout the West Indies. Where the plough is not used, the whole process of holing is done with the hoe, and is extremely laborious]

When we reached the house we were introduced to Mr. Watkins, a _colored_ planter, whom Mr. B. had invited to breakfast with us. Mr. Watkins was very communicative, and from him and Mr. B., who was equally free, we obtained information on a great variety of points, which we reserve for the different heads to which they appropriately belong.

FITCH'S CREEK ESTATE.

From Millar's we proceeded to Fitch's Creek Estate, where we had been invited to dine by the intelligent manager, Mr. H. Armstrong. We three met several Wesleyan missionaries. Mr. A. is himself a local preacher in the Wesleyan connection. When a stranger visits an estate in the West Indies, almost the first thing is an offer from the manager to accompany him through the sugar works. Mr. A. conducted us first to a new boiling house, which he was building after a plan of his own devising. The house is of brick, on a very extensive scale. It has been built entirely by negroes--chiefly those belonging to the estate who were emancipated in 1834. Fitch's Creek Estate is one of the largest on the Island, consisting of 500 acres, of which 300 are under cultivation. The number of people employed and living on the property is 260. This estate indicates any thing else than an apprehension of approaching ruin. It presents the appearance, far more, of a _resurrection_, from the grave. In addition to his improved sugar and boiling establishment, he has projected a plan for a new village, (as the collection of negro houses is called,) and has already selected the ground and begun to build. The houses are to be larger than those at present in use, they are to be built of stone instead of mud and sticks, and to be neatly roofed. Instead of being huddled together in a bye place, as has mostly been the case, they are to be built on an elevated site, and ranged at regular intervals around three sides of a large square, in the centre of which a building for a chapel and school house is to be erected. Each house is to have a garden. This and similar improvements are now in progress, with the view of adding to the comforts of the laborers, and attaching them to the estate. It has become the interest of the planter to make it for the _interest of the people_ to remain on his estate. This _mutual interest_ is the only sure basis of prosperity on the one hand and of industry on the other.

The whole company heartily joined in assuring us that a knowledge of the actual working of abolition in Antigua, would be altogether favorable to the cause of freedom, _and that the more thorough our knowledge of the facts in the case, the more perfect would be our confidence in the safety of_ IMMEDIATE _emancipation_.

Mr. A. said that the spirit of enterprise, before dormant, had been roused since emancipation, and planters were now beginning to inquire as to the best modes of cultivation, and to propose measures of general improvement. One of these measures was the establishing of _free villages_, in which the laborers might dwell by paying a small rent. When the adjacent planters needed help they could here find a supply for the occasion. This plan would relieve the laborers from some of that dependence which they must feel so long as they live on the estate and in the houses of the planters. Many advantages of such a system were specified. We allude to it here only as an illustration of that spirit of inquiry, which freedom has kindled in the minds of the planters.

No little desire was manifested by the company to know the state of the slavery question in this country. They all, planters and missionaries, spoke in terms of abhorrence of our slavery, our snobs, our prejudice, and our Christianity. One of the missionaries said it would never do for him to go to America, for he should certainly be excommunicated by his Methodist brethren, and Lynched by the advocates of slaver. He insisted that slaveholding professors and ministers should be cut off from the communion of the Church.

As we were about to take leave, the _proprietor_ of the estate rode up, accompanied by the governor, who he had brought to see the new boiling-house, and the other improvements which were in progress. The proprietor reside in St. John's, is a gentleman of large fortune, and a member of the assembly. He said he would be happy to aid us in any way--but added, that in all details of a practical kind, and in all matters of fact, the planters were the best witnesses, for they were the conductors of the present system. We were glad to obtain the endorsement of an influential proprietor to the testimony of practical planters.

DINNER AT THE GOVERNOR'S.

On the following day having received a very courteous invitation[A] from the governor, to dine at the government house, we made our arrangements to do so. The Hon. Paul Horsford, a member of the council, called during the day, to say, that he expected to dine with us at the government house and that he would be happy to call for us at the appointed hour, and conduct us thither. At six o'clock Mr. H.'s carriage drove up to our door, and we accompanied him to the governor's, where we were introduced to Col. Jarvis, a member of the privy council, and proprietor of several estates in the island, Col. Edwards, a member of the assembly and a barrister, Dr. Musgrave, a member of the assembly, and Mr. Shiel, attorney general. A dinner of state, at a Governor's house, attended by a company of high-toned politicians, professional gentlemen, and proprietors, could hardly be expected to furnish large accessions to our stock of information, relating to the object of our visit. Dinner being announced, we were hardly seated at the table when his excellency politely offered to drink a glass of Madeira with us. We begged leave to decline the honor. In a short time he proposed a glass of Champaign--again we declined. "Why, surely, gentlemen," exclaimed the Governor, "you must belong to the temperance society." "Yes, sir, we do." "Is it possible? but you will surely take a glass of liqueur?" "Your excellency must pardon us if we again decline the honor; we drink no wines." This announcement of ultra temperance principles excited no little surprise. Finding that our allegiance to cold water was not to be shaken, the governor condescended at last to meet us on middle ground, and drink his wine to our water.

[Footnote A: We venture to publish the note in which the governor conveyed his invitation, simply because, though a trifle in itself, it will serve to show the estimation in which our mission was held.

"If Messrs. Kimball and Thome are not engaged Tuesday next, the Lieut. Governor will be happy to see them at dinner, at six o'clock, when he will endeavor to facilitate their philanthropic inquiries, by inviting two or three proprietors to met them."

"_Government House, St. John's, Dec. 18th_, 1836." ]

The conversation on the subject of emancipation served to show that the prevailing sentiment was decidedly favorable to the free system. Col. Jarvis, who is the proprietor of three estates, said that he was in England at the time the bill for immediate emancipation passed the legislature. Had he been in the island he should have opposed it; but _now_ he was glad it had prevailed. The evil consequences which he apprehended had not been realized, and he was now confident that they never would be.

As to prejudice against the black and colored people, all thought it was rapidly decreasing--indeed, they could scarcely say there was now any such thing. To be sure, there was an aversion among the higher classes of the whites, and especially among _females_, to associating in parties with colored people; but it was not on account of their _color_, but chiefly because of their _illegitimacy_. This was to us a new _source_ of prejudice: but subsequent information fully explained its bearings. The whites of the West Indies are themselves the authors of that _illegitimacy_, out of which their aversion springs. It is not to be wondered at that they should be unwilling to invite the colored people to their social parties, seeing they might not unfrequently be subjected to the embarrassment of introducing to their white wives a colored mistress or an _illegitimate_ daughter. This also explains the special prejudice which the _ladies_ of the higher classes feel toward those among whom are their guilty rivals in a husband's affections, and those whose every feature tells the story of a husband's unfaithfulness!

A few days after our dinner with the governor and his friends, we took breakfast, by invitation, with Mr. Watkins, the _colored_ planter whom we had the pleasure of meeting at Millar's, on a previous occasion. Mr. W. politely sent in his chaise for us, a distance of five miles, At an early hour we reached Donovan's, the estate of which he is manager. We found the sugar works in active operation: the broad wings of the windmill were wheeling their stately revolutions, and the smoke was issuing in dense volumes from the chimney of the boiling house. Some of the negroes were employed in carrying cane to the mill, others in carrying away the _trash_ or _megass_, as the cane is called after the juice is expressed from it. Others, chiefly the old men and women, were tearing the megass apart, and strewing it on the ground to dry. It is the only fuel used for boiling the sugar.

On entering the house we found three planters whom Mr. W. had invited to breakfast with us. The meeting of a number of intelligent practical planters afforded a good opportunity for comparing their views. On all the main points, touching the working of freedom, there was a strong coincidence.

When breakfast was ready, Mrs. W. entered the room, and after our introduction to her, took her place at the head of the table. Her conversation was intelligent, her manners highly polished, and she presided at the table with admirable grace and dignity.

On the following day, Dr. Ferguson, of St. John's, called on us. Dr. Ferguson is a member of the assembly, and one of the first physicians in the island. The Doctor said that freedom had wrought like a magician, and had it not been for the unprecedented drought, the island would now be in a state of prosperity unequalled in any period of its history. Dr. F. remarked that a general spirit of improvement was pervading the island. The moral condition of the whites was rapidly brightening; formerly concubinage was _respectable_; it had been customary for married men--those of the highest standing--to keep one or two colored mistresses. This practice was now becoming disreputable. There had been a great alteration as to the observance of the Sabbath; formerly more business was done in St. John's on Sunday, by the merchants, than on all the other days of the week together. The mercantile business of the town had increased astonishingly; he thought that the stores and shops had multiplied in a _ratio of ten to one_. Mechanical pursuits were likewise in a flourishing condition. Dr. F. said that a greater number of buildings had been erected since emancipation, than had been put up for twenty years before. Great improvements had also been made in the streets and roads in town and country.

MARKET.

SATURDAY.--This is the regular market-day here. The negroes come from all parts of the island; walking sometimes ten or fifteen miles to attend the St. John's market. We pressed our way through the dense mass of all hues, which crowded the market. The ground was covered with wooden trays filled with all kinds of fruits, grain, vegetables, fowls, fish, and flesh. Each one, as we passed, called attention to his or her little stock. We passed up to the head of the avenue, where men and women were employed in cutting up the light fire-wood which they had brought from the country on their heads, and in binding it into small bundles for sale. Here we paused a moment and looked down upon the busy multitude below. The whole street was a moving mass. There were broad Panama hats, and gaudy turbans, and uncovered heads, and heads laden with water pots, and boxes, and baskets, and trays--all moving and mingling in seemingly inextricable confusion. There could not have been less than fifteen hundred people congregated in that street--all, or nearly all, emancipated slaves. Yet, amidst all the excitements and competitions of trade, their conduct toward each other was polite and kind. Not a word, or look, or gesture of insolence or indecency did we observe. Smiling countenances and friendly voices greeted us on every side, and we felt no fears either of having our pockets picked or our throats cut!

At the other end of the market-place stood the _Lock-up House_, the _Cage_, and the _Whipping Post_, with stocks for feet and wrists. These are almost the sole relics of slavery which still linger in the town. The Lock-up House is a sort of jail, built of stone--about fifteen feet square, and originally designed as a place of confinement for slaves taken up by the patrol. The Cage is a smaller building, adjoining the former, the sides of which are composed of strong iron bars--fitly called a _cage!_ The prisoner was exposed to the gaze and insult of every passer by, without the possibility of concealment. The Whipping Post is hard by, but its occupation is gone. Indeed, all these appendages of slavery have gone into entire disuse, and Time is doing his work of dilapidation upon them. We fancied we could see in the marketers, as they walked in and out at the doorless entrance of the Lock-up House, or leaned against the Whipping Post, in careless chat, that harmless defiance which would prompt one to beard the dead lion.

Returning from the market we observed a negro woman passing through the street, with several large hat boxes strung on her arm. She accidentally let one of them fall. The box had hardly reached the ground, when a little boy sprang from the back of a carriage rolling by, handed the woman the box, and hastened to remount the carriage.

CHRISTMAS.

During the reign of slavery, the Christmas holidays brought with them general alarm. To prevent insurrections, the militia was uniformly called out, and an array made of all that was formidable in military enginery. This custom was dispensed with at once, after emancipation. As Christmas came on the Sabbath, it tested the respect for that day. The morning was similar, in all respects, to the morning of the Sabbath described above; the same serenity reigning everywhere--the same quiet in the household movements, and the same tranquillity prevailing through the streets. We attended morning service at the Moravian chapel. Notwithstanding the descriptions we had heard of the great change which emancipation had wrought in the observance of Christmas, we were quite unprepared for the delightful reality around us. Though thirty thousand slaves had but lately been "turned loose" upon a white population of less than three thousand! instead of meeting with scenes of disorder, what were the sights which greeted our eyes? The neat attire, the serious demeanor, and the thronged procession to the place of worship. In every direction the roads leading into town were lined with happy beings--attired for the house of God. When groups coming from different quarters met at the corners, they stopped a moment to exchange salutations and shake hands, and then proceeded on together.

The Moravian chapel was slightly decorated with green branches. They were the only adorning which marked the plain sanctuary of a plain people. It was crowded with black and colored people, and very many stood without, who could not get in. After the close of the service in the chapel, the minister proceeded to the adjacent school room, and preached to another crowded audience. In the evening the Wesleyan chapel was crowded to overflowing. The aisles and communion place were full. On all festivals and holidays, which occur on the Sabbath, the churches and chapels are more thronged than on any other Lord's day.

It is hardly necessary to state that there was no instance of a dance or drunken riot, nor wild shouts of mirth during the day. The Christmas, instead of breaking in upon the repose of the Sabbath, seemed only to enhance the usual solemnity of the day.

The holidays continued until the next Wednesday morning, and the same order prevailed to the close of them. On Monday there were religious services in most of the churches and chapels, where sabbath-school addresses, discourses on the relative duties of husband and wife, and on kindred subjects, were delivered.

An intelligent gentleman informed us that the negroes, while slaves, used to spend during the Christmas holidays, the extra money which they got during the year. Now they save it--_to buy small tracts of land for their own cultivation_.

The Governor informed us that the police returns did not report a single case of arrest during the holidays. He said he had been well acquainted with the country districts of England, he had also travelled extensively in Europe, yet he had never found such a _peaceable, orderly, and law-abiding people as those of Antigua_.

An acquaintance of nine weeks with the colored population of St. John's, meeting them by the wayside, in their shops, in their parlors, and elsewhere, enables us to pronounce them a people of general intelligence, refinement of manners, personal accomplishments, and true politeness. As to their style of dress and mode of living, were we disposed to make any criticism, we should say that they were extravagant. In refined and elevated conversation, they would certainly bear a comparison with the white families of the island.

VISIT TO THIBOU JARVIS'S ESTATE.

After the Christmas holidays were over, we resumed our visits to the country. Being provided with a letter to the manager of Thibou Jarvis's estate, Mr. James Howell, we embraced the earliest opportunity to call on him. Mr. H. has been in Antigua for thirty-six years, and has been a practical planter during the whole of that time. He has the management of two estates, on which there are more than five hundred people. The principal items of Mr. Howell's testimony will be found in another place. In this connection we shall record only miscellaneous statements of a local nature.

1. The severity of the drought. He had been in Antigua since the year 1800, and he had never known so long a continuance of dry weather, although the island is subject to severe droughts. He stated that a field of yams, which in ordinary seasons yielded ten cart-loads to the acre, would not produce this year more than _three_. The failure in the crops was not in the least degree chargeable upon the laborers, for in the first place, the cane plants for the present crop were put in earlier and in greater quantities than usual, and _until_ the drought commenced, the fields promised a large return.

2. _The religious condition_ of the negroes, during slavery, was extremely low. It seemed almost impossible to teach them any higher _religion_ than _obedience to their masters_. Their highest notion of God was that he was a _little above_ their owner. He mentioned, by way of illustration, that the slaves of a certain large proprietor used to have this saying, "Massa only want he little finger to touch God!" that is, _their master was lower than God only by the length of his little finger_. But now the religious and moral condition of the people was fast improving.

3. A great change in the use of _rum_ had been effected on the estates under his management since emancipation. He formerly, in accordance with the prevalent custom, gave his people a weekly allowance of rum, and this was regarded as essential to their health and effectiveness. But he has lately discontinued this altogether, and his people had not suffered any inconvenience from it. He gave them in lieu of the rum, an allowance of molasses, with which they appeared to be entirely satisfied. When Mr. H. informed the people of his intention to discontinue the spirits, he told them that he should _set them the example_ of total abstinence, by abandoning wine and malt liquor also, which he accordingly did.

4. There had been much less _pretended sickness_ among the negroes since freedom. They had now a strong aversion to going to the sick house[A], so much so that on many estates it had been put to some other use.

[Footnote A: The _estate hospital_, in which, during slavery, all sick persons were placed for medical attendance and nursing. There was one on every estate.]

We were taken through the negro village, and shown the interior of several houses. One of the finest looking huts was decorated with pictures, printed cards, and booksellers' advertisements in large letters. Amongst many ornaments of this kind, was an advertisement not unfamiliar to our eyes--"THE GIRL'S OWN BOOK. BY MRS. CHILD."

We generally found the women at home. Some of them had been informed of our intention to visit them, and took pains to have every thing in the best order for our reception. The negro village on this estate contains one hundred houses, each of which is occupied by a separate family. Mr. H. next conducted us to a neighboring field, where the _great gang_[B] were at work. There were about fifty persons in the gang--the majority females--under two inspectors or superintendents, men who take the place of the _quondam drivers_, though their province is totally different. They merely direct the laborers in their work, employing with the loiterers the stimulus of persuasion, or at farthest, no more than the violence of the tongue.

[Footnote B: The people on most estates are divided into three gangs; first, the great gang, composed of the principal effective men and women; second, the weeding gang, consisting of younger and weekly persons; and third, the grass gang, which embraces all the children able to work.]

Mr. H. requested them to stop their work, and told them who we were, and as we bowed, the men took off their hats and the women made a low courtesy. Mr. Howell then informed them that we had come from America, where there were a great many slaves: that we had visited Antigua to see how freedom was working, and whether the people who were made free on the first of August were doing well--and added, that he "hoped these gentlemen might be able to carry back such a report as would induce the masters in America to set their slaves free." They unanimously replied, "Yes, massa, we hope dem will gib um free." We spoke a few words: told them of the condition of the slaves in America, urged them to pray for them that they might be patient under their sufferings, and that they might soon be made free. They repeatedly promised to pray for the poor slaves in America. We then received their hearty "Good bye, massa," and returned to the house, while they resumed their work.

We took leave of Mr. Howell, grateful for his kind offices in furtherance of the objects of our mission.

We had not been long in Antigua before we perceived the distress of the poor from the scarcity of water. As there are but few springs in the island, the sole reliance is upon rain water. Wealthy families have cisterns or tanks in their yards, to receive the rain from the roofs. There are also a few public cisterns in St. John's. These ordinarily supply the whole population. During the present season many of these cisterns have been dry, and the supply of water has been entirely inadequate to the wants of the people. There are several large open ponds in the vicinity of St. John's, which are commonly used to water "stock." There are one or more on every estate, for the same purpose. The poor people were obliged to use the water from these ponds both for drinking and cooking while we were in Antigua. In taking our morning walks, we uniformly met the negroes either going to, or returning from the ponds, with their large pails balanced on their heads, happy apparently in being able to get even such foul water.

Attended the anniversary of the "Friendly Society," connected with the church in St. John's. Many of the most respectable citizens, including the Governor, were present. After the services in the church, the society moved in procession to the Rectory school-room. We counted one hundred males and two hundred and sixty females in the procession. Having been kindly invited by the Rector to attend at the school-room, we followed the procession. We found the house crowded with women, many others, besides those in the procession, having convened. The men were seated without under a canvass, extended along one side of the house. The whole number present was supposed to be nine hundred. Short addresses were made by the Rector, the Archdeacon, and the Governor.

The Seventh Annual Report of the Society, drawn up by the secretary, a colored man, was read. It was creditable to the author. The Rector in his address affectionally warned the society, especially the female members, against extravagance in dress.

The Archdeacon exhorted them to domestic and conjugal faithfulness. He alluded to the prevalence of inconstancy during past years, and to the great improvement in this particular lately; and concluded by wishing them all "a happy new-year and _many_ of them, and a blessed immortality in the end." For this kind wish they returned a loud and general "thankee, massa."

The Governor then said, that he rose merely to remark, that this society might aid in the emancipation of millions of slaves, now in bondage in other countries. A people who are capable of forming such societies as this among themselves, deserve to be free, and ought no longer to be held in bondage. You, said he, are showing to the world what the negro race are capable of doing. The Governor's remarks were received with applause. After the addresses the audience were served with refreshments, previous to which the Rector read the following lines, which were sung to the tune of Old Hundred, the whole congregation standing.

"Lord at our table now appear And bless us here, as every where; Let manna to our souls be given, The bread of life sent down from heaven."

The simple refreshment was then handed round. It consisted merely of buns and lemonade. The Governor and the Rector, each drank to the health and happiness of the members. The loud response came up from all within and all around the house--"thankee--thankee--thankee--massa--thankee _good_ massa." A scene of animation ensued. The whole concourse of black, colored and white, from the humblest to the highest, from the unlettered apprentice to the Archdeacon and the Governor of the island, joined in a common festivity.

After the repast was concluded, thanks were returned in the following verse, also sung to Old Hundred.

"We thank thee, Lord, for this our food, But bless thee more for Jesus' blood; Let manna to our souls be given, The bread of life sent down from heaven."

The benediction was pronounced, and the assembly retired.

There was an aged negro man present, who was noticed with marked attention by the Archdeacon, the Rector and other clergymen. He is sometimes called the African Bishop. He was evidently used to familiarity with the clergy, and laid his hand on their shoulders as he spoke to them. The old patriarch was highly delighted with the scene. He said, when he was young he "never saw nothing, but sin and Satan. _Now I just begin to live_."

On the same occasion the Governor remarked to us that the first thing to be done in our country, toward the removal of slavery, was to discard the absurd notion that _color_ made any difference, intellectually or morally, among men. "All distinctions," said he, "founded in color, must be abolished everywhere. We should learn to talk of men not as _colored_ men, but as MEN _as fellow citizens and fellow subjects_." His Excellency certainly showed on this occasion a disposition to put in practice his doctrine. He spoke affectionately to the children, and conversed freely with the adults.

VISIT TO GREEN CASTLE.

According to a previous engagement, a member of the assembly called and took us in his carriage to Green Castle estate.

Green Castle lies about three miles south-east from St. John's, and contains 940 acres. The mansion stands on a rocky cliff; overlooking the estate, and commanding a wide view of the island. In one direction spreads a valley, interspersed with fields of sugar-cane and provisions. In another stretches a range of hills, with their sides clad in culture, and their tops covered with clouds. At the base of the rock are the sugar Houses. On a neighboring upland lies the negro village, in the rear of which are the provision grounds. Samuel Bernard, Esq., the manager, received us kindly. He said, he had been on the island forty-four years, most of the time engaged in the management of estates. He is now the manager of two estates, and the attorney for six, and has lately purchased an estate himself. Mr. B. is now an aged man, grown old in the practice of slave holding. He has survived the wreck of slavery, and now stripped of a tyrant's power, he still lives among the people, who were lately his slaves, and manages an estate which was once his empire. The testimony of such a man is invaluable. Hear him.

1. Mr. B. said, that the negroes throughout the island were very peaceable when they received their freedom.

2. He said he had found no difficulty in getting his people to work after they had received their freedom. Some estates had suffered for a short time; there was a pretty general fluctuation for a month or two, the people leaving one estate and going to another. But this, said Mr. B., was chargeable to the _folly_ of the planters, who _overbid_ each other in order to secure the best hands and enough of them. The negroes had a _strong attachment to their homes_, and they would rarely abandon them unless harshly treated.

3. He thought that the assembly acted very wisely in rejecting the apprenticeship. He considered it absurd. It took the chains partly from off the slave, and fastened them on the master, _and enslaved them both_. It withdrew from the latter the power of compelling labor, and it supplied to the former no incentive to industry.

He was opposed to the measures which many had adopted for further securing the benefits of emancipation.--He referred particularly to the system of education which now prevailed. He thought that the education of the emancipated negroes should combine industry with study even in childhood, so as not to disqualify the taught for cultivating the ground. It will be readily seen that this prejudice against education, evidently the remains of his attachment to slavery, gives additional weight to his testimony.

The Mansion on the Rock (which from its elevated and almost inaccessible position, and from the rich shrubbery in perpetual foliage surrounding it, very fitly takes the name of Green Castle) is memorable as the scene of the murder of the present proprietor's grandfather. He refused to give his slaves holiday on a particular occasion. They came several times in a body and asked for the holiday, but he obstinately refused to grant it. They rushed into his bedroom, fell upon him with their hoes, and killed him.

On our return to St. John's, we received a polite note from a colored lady, inviting us to attend the anniversary of the "Juvenile Association," at eleven o'clock. We found about forty children assembled, the greater part of them colored girls, but some were white. The ages of these juvenile philanthropists varied from four to fourteen. After singing and prayer, the object of the association was stated, which was to raise money by sewing, soliciting contributions, and otherwise, for charitable purposes.

From the annual report it appeared that this was the _twenty-first anniversary_ of the society. The treasurer reported nearly £60 currency (or about $150) received and disbursed during the year. More than one hundred dollars had been given towards the erection of the new Wesleyan chapel in St. John's. Several resolutions were presented by little misses, expressive of gratitude to God for continued blessings, which were adopted unanimously--every child holding up its right hand in token of assent.

After the resolutions and other business were despatched, the children listened to several addresses from the gentlemen present. The last speaker was a member of the assembly. He said that his presence there was quite accidental; but that he had been amply repaid for coming by witnessing the goodly work to which this juvenile society was engaged. As there was a male branch association about to be organized, he begged the privilege of enrolling his name as an honorary member, and promised to be a constant contributor to its funds. He concluded by saying, that though he had not before enjoyed the happiness of attending their anniversaries, he should never again fail to be present (with the permission of their worthy patroness) at the future meetings of this most interesting society. We give the substance of this address, as one of the signs of the times. The speaker was a wealthy merchant of St. John's.

This society was organized in 1815. The _first proposal_ came from a few _little colored girls_, who, after hearing a sermon on the blessedness of doing good, wanted to know whether they might not have a society for raising money to give to the poor.

This Juvenile Association has, since its organization, raised the sum of _fourteen hundred dollars_! Even this little association has experienced a great impulse from the free system. From a table of the annual receipts since 1815, we found that the amount raised the two last years, is nearly equal to that received during any three years before.

DR. DANIELL--WEATHERILL ESTATE.

On our return from Thibou Jarvis's estate, we called at Weatherill's; but the manager, Dr. Daniell, not being at home, we left our names, with an intimation of the object of our visit. Dr. D. called soon after at our lodgings. As authority, he is unquestionable. Before retiring from the practice of medicine, he stood at the head of his profession in the island. He is now a member of the council, is proprietor of an estate, manager of another, and attorney for six.

The fact that such men as Dr. D., but yesterday large slaveholders, and still holding high civil and political stations, should most cheerfully facilitate our anti-slavery investigations, manifesting a solicitude to furnish us with all the information in their power, is of itself the highest eulogy of the new system. The testimony of Dr. D. will be found mainly in a subsequent part of the work. We state, in passing, a few incidentals. He was satisfied that immediate emancipation was better policy than a temporary apprenticeship. The apprenticeship was a middle state--kept the negroes in suspense--vexed and harrassed them--_fed them on a starved hope_; and therefore they would not be so likely, when they ultimately obtained freedom, to feel grateful, and conduct themselves properly. The reflection that they had been cheated out of their liberty for six years would _sour their minds_. The planters in Antigua, by giving immediate freedom, had secured the attachment of their people.

The Doctor said he did not expect to make more than two thirds of his average crop; but he assured us that this was owing solely to the want of rain. There had been no deficiency of labor. The crops were _in_, in season, throughout the island, and the estates were never under better cultivation than at the present time. Nothing was wanting but RAIN--RAIN.

He said that the West India planters were very anxious to _retain_ the services of the negro population.

Dr. D. made some inquiries as to the extent of slavery in the United States, and what was doing for its abolition. He thought that emancipation in our country would not be the result of a slow process. The anti-slavery feeling of the civilized world had become too strong to wait for a long course of "preparations" and "ameliorations." And besides, continued he, "the arbitrary control of a master can never be a preparation for freedom;--_sound and wholesome legal restraints are the only preparative_."

The Doctor also spoke of the absurdity and wickedness of the caste of color which prevailed in the United States. It was the offspring of slavery, and it must disappear when slavery is abolished.

CONVERSATION WITH A NEGRO.

We had a conversation one morning with a boatman, while he was rowing us across the harbor of St. John's. He was a young negro man. Said he was a slave until emancipation. We inquired whether he heard any thing about emancipation before it took place. He said, yes--the slaves heard of it, but it was talked about so long that many of them lost all _believement_ in it, got tired waiting, and bought their freedom; but he had more patience, and got his for nothing. We inquired of him, what the negroes did on the first of August, 1834. He said they all went to church and chapel. "Dare was more _religious_ on dat day dan you could tire of." Speaking of the _law_, he said it was his _friend_. If there was no law to take his part, a man, who was stronger than he, might step up and knock him down. But now no one dare do so; all were afraid of the _law_,--the law would never hurt any body who behaved well; but a master would _slash a fellow, let him do his best_.

VISIT TO NEWFIELD.

Drove out to Newfield, a Moravian station, about eight miles from St. John's. The Rev. Mr. Morrish, the missionary at that station, has under his charge two thousand people. Connected with the station is a day school for children, and a night school for adults twice in each week.

We looked in upon the day school, and found one hundred and fifteen children. The teacher and assistant were colored persons. Mr. M. superintends. He was just dismissing the school, by singing and prayer, and the children marched out to the music of one of their little songs. During the afternoon, Mr. Favey, manager of a neighboring estate, (Lavicount's,) called on us.

He spoke of the tranquillity of the late Christmas holidays. They ended Tuesday evening, and his people were all in the field at work on Wednesday morning--there were no stragglers. Being asked to specify the chief advantages of the new system over slavery, he stated at once the following things: 1st. It (free labor) is less _expensive_. 2d. It costs a planter far less _trouble_ to manage free laborers, than it did to manage slaves. 3d. It had _removed all danger of insurrection, conflagration, and conspiracies_.

ADULT SCHOOL.

In the evening, Mr. Morrish's adult school for women was held. About thirty women assembled from different estates--some walking several miles. Most of them were just beginning to read. They had just begun to learn something about figures, and it was no small effort to add 4 and 2 together. They were incredibly ignorant about the simplest matters. When they first came to the school, they could not tell which was their right arm or their right side, and they had scarcely mastered that secret, after repeated showing. We were astonished to observe that when Mr. M. asked them to point to their cheeks, they laid their finger upon their chins. They were much pleased with the evolutions of a dumb clock, which Mr. M. exhibited, but none of them could tell the time of day by it. Such is a specimen of the intelligence of the Antigua negroes. Mr. M. told us that they were a pretty fair sample of the country negroes generally. It surely cannot be said that they were uncommonly well prepared for freedom; yet with all their ignorance, and with the merest infantile state of intellect, they prove the peaceable subjects of law. That they have a great desire to learn, is manifest from their coming such distances, after working in the field all day. The school which they attend has been established since the abolition of slavery.

The next morning, we visited the day school. It was opened with singing and prayer. The children knelt and repeated the Lord's Prayer after Mr. M. They then formed into a line and marched around the room, singing and keeping the step. A tiny little one, just beginning to walk, occasionally straggled out of the line. The next child, not a little displeased with such disorderly movements, repeatedly seized the straggler by the frock, and pulled her into the ranks; but finally despaired of reducing her to subordination. When the children had taken their seats, Mr. M., at our request, asked all those who were free before August, 1834, to rise. Only one girl arose, and she was in no way distinguishable from a white child. The first exercise, was an examination of a passage of scripture. The children were then questioned on the simple rules of addition and subtraction, and their answers were prompt and accurate.

DR. NUGENT.

The hour having arrived when we were to visit a neighboring estate, Mr. M. kindly accompanied us to Lyon's, the estate upon which Dr. Nugent resides. In respect to general intelligence, scientific acquirements, and agricultural knowledge, no man in Antigua stands higher than Dr. Nugent. He has long been speaker of the house of assembly, and is favorably known in Europe as a geologist and man of science. He is manager of the estate on which he resides, and proprietor of another.

The Doctor informed us that the crop on his estate had almost totally failed, on account of the drought--being reduced from one hundred and fifty hogsheads, the average crop, to _fifteen_! His provision grounds had yielded almost nothing. The same soil which ordinarily produced ten cart-loads of yams to the acre--the present season barely averaged _one load to ten acres_! Yams were reduced from the dimensions of a man's head, to the size of a radish. The _cattle were dying_ from want of water and grass. He had himself lost _five oxen_ within the past week.

Previous to emancipation, said the Doctor, no man in the island dared to avow anti-slavery sentiments, if he wished to maintain a respectable standing. Planters might have their hopes and aspirations; but they could not make them public without incurring general odium, and being denounced as the enemies of their country.

In allusion to the motives which prompted the legislature to reject the apprenticeship and adopt immediate emancipation, Dr. N. said, "When we saw that abolition was _inevitable_, we began, to inquire what would be the safest course for getting rid of slavery. _We wished to let ourselves down in the easiest manner possible_--THEREFORE WE CHOSE IMMEDIATE EMANCIPATION!" These were his words.

On returning to the hospitable mansion of Mr. Morrish, we had an opportunity of witnessing a custom peculiar to the Moravians. It is called 'speaking.' All the members of the church are required to call on the missionary once a month, and particular days are appropriated to it. They come singly or in small companies, and the minister converses with each individual.

Mr. M. manifested great faithfulness in this duty. He was affectionate in manner--entered into all the minutiae of individual and family affairs, and advised with them as a father with his children. We had an opportunity of conversing with some of those who came. We asked one old man what he did on the "First of August?"[A] His reply was, "Massa, we went to church, and tank de Lord for make a we all free."

[Footnote A: By this phrase the freed people always understand the 1st of August, 1834, when slavery was abolished.]

An aged infirm woman said to us, among other things, "Since de _free_ come de massa give me no--no, nothing to eat--gets all from my cousins." We next conversed with two men, who were masons on an estate. Being asked how they liked liberty, they replied, "O, it very comfortable, Sir--very comfortable indeed." They said, "that on the day when freedom came, they were as happy, as though they had just been going to heaven." They said, now they had got free, they never would be slaves again. They were asked if they would not be willing to sell themselves to a man who would treat them well. They replied immediately that they would be very willing to _serve_ such a man, but they would not _sell themselves_ to the best person in the world! What fine logicians a slave's experience had made these men! Without any effort they struck out a distinction, which has puzzled learned men in church and state, the difference between _serving_ a man and _being his property_.

Being asked how they conducted themselves on the 1st of August they said they had no frolicking, but they all went to church to "_tank God for make a we free_." They said, they were very desirous to have their children learn all they could while they were young. We asked them if they did not fear that their children would become lazy if they went to school all the time. One said, shrewdly, "Eh! nebber mind--dey _come to_ by'm by--_belly 'blige 'em_ to work."

In the evening Mr. M. held a religious meeting in the chapel; the weekly meeting for exhortation. He stated to the people the object of our visit, and requested one of us to say a few words. Accordingly, a short time was occupied in stating the number of slaves in America, and in explaining their condition, physical, moral, and spiritual; and the congregation were urged to pray for the deliverance of the millions of our bondmen. They manifested much sympathy, and promised repeatedly to pray that they might be "free like we." At the close of the meeting they pressed around us to say "howdy, massa;" and when we left the chapel, they showered a thousand blessings upon us. Several of them, men and women, gathered about Mr. M.'s door after we went in, and wished to talk with us. The men were mechanics, foremen, and watchmen; the women were nurses. During our interview, which lasted nearly an hour, these persons remained standing.

When we asked them how they liked freedom, and whether it was better than slavery, they answered with a significant _umph_ and a shrug of the shoulders, as though they would say, "Why you ask dat question, massa?"

They said, "all the people went to chapel on the first of August, to tank God for make such poor undeserving sinners as we free; we no nebber expect to hab it. But it please de Lord to gib we free, and we tank him good Lord for it."

We asked them if they thought the wages they got (a shilling per day, or about eleven cents,) was enough for them. They said it seemed to be very small, and it was as much as they could do to get along with it; but they could not get any more, and they had to be "satify and conten."

As it grew late and the good people had far to walk, we shook hands with them, and bade them good bye, telling them we hoped to meet them again in a world where all would be free. The next morning Mr. M. accompanied us to the residence of the Rev. Mr. Jones, the rector of St. Phillip's.

Mr. J. informed us that the planters in that part of the island were gratified with the working of the new system. He alluded to the prejudices of some against having the children educated, lest it should foster indolence. But, said Mr. J., the planters have always been opposed to improvements, until they were effected, and their good results began to be manifest. They first insisted that the abolition of the slave-trade would ruin the colonies--next the _abolition of slavery_ was to be the certain destruction of the islands--and now the education of children is deprecated as fraught with disastrous consequences.

FREY'S ESTATE--MR. HATLEY.

Mr. Morrish accompanied us to a neighboring estate called Frey's, which lies on the road from Newfield to English Harbor. Mr. Hatley, the manager, showed an enthusiastic admiration of the new system. Most of his testimony will be found in Chapter III. He said, that owing to the dry weather he should not make one third of his average crop. Yet his people had acted their part well. He had been encouraged by their improved industry and efficiency, to bring into cultivation lands that had never before been tilled.

It was delightful to witness the change which had been wrought in this planter by the abolition of slavery. Although accustomed for years to command a hundred human beings with absolute authority, he could rejoice in the fact that his power was wrested from him, and when asked to specify the advantages of freedom over slavery, he named emphatically and above all others _the abolition of flogging_. Formerly, he said, it was "_whip--whip--whip--incessantly_, but now we are relieved from this disagreeable task."

THE AMERICAN CONSUL

We called on the American Consul, Mr. Higginbotham, at his country residence, about four miles from St. John's. Shortly after we reached his elevated and picturesque seat, we were joined by Mr. Cranstoun, a planter, who had been invited to dine with us. Mr. C. is a _colored gentleman_. The Consul received him in such a manner as plainly showed that they were on terms of intimacy. Mr. C. is a gentleman of intelligence and respectability, and occupies a station of trust and honor in the island. On taking leave of us, he politely requested our company at breakfast on a following morning, saying, he would send his gig for us.

At the urgent request of Mr. Bourne, of Miller's, we consented to address the people of his estate, on Sabbath evening. He sent in his gig for us in the afternoon, and we drove out.

At the appointed hour we went to the place of meeting. The chapel was crowded with attentive listeners. Whenever allusions were made to the grout blessings which God had conferred upon them in delivering them from bondage, the audience heartily responded in their rough but earnest way to the sentiments expressed. At the conclusion of the meeting, they gradually withdrew, bowing or courtesying as they passed us, and dropping upon our ear their gentle "good bye, massa." During slavery every estate had its _dungeon_ for refractory slaves. Just as we were leaving Miller's, me asked Mr. B. what had become of these dungeons. He instantly replied, "I'll show you one," In a few moments we stood at the door of the old prison, a small stone building, strongly built, with two cells. It was a dismal looking den, surrounded by stables, pig-styes, and cattlepens. The door was off its hinges, and the entrance partly filled up with mason work. The sheep and goats went in and out at pleasure.

We breakfasted one morning at the Villa estate, which lies within half a mile of St. John's. The manager was less sanguine in his views of emancipation than the planters generally. We were disposed to think that, were it not for the force of public sentiment, he might declare himself against it. His feelings are easily accounted for. The estate is situated so near the town; that his people are assailed by a variety of temptations to leave their work; from which those on other estates are exempt. The manager admitted that the danger of insurrection was removed--crime was lessened--and the moral condition of society was rapidly improving.

A few days after, we went by invitation to a bazaar, or fair, which was held in the court-house in St. John's. The avails were to be appropriated to the building of a new Wesleyan chapel in the town. The council chamber and the assembly's call were given for the purpose. The former spacious room was crowded with people of every class and complexion. The fair was got up by the _colored_ members of the Wesleyan church; nevertheless, some of the first ladies and gentlemen in town attended it, and mingled promiscuously in the throng. Wealthy proprietors, lawyers legislators, military officers in their uniform, merchants, etc. swelled the crowd. We recognised a number of ladies whom we had previously met at a fashionable dinner in St. John's. Colored ladies presided at the tables, and before them was spread a profusion of rich fancy articles. Among a small number of books exhibited for sale were several copies of a work entitled "COMMEMORATIVE WREATH," being a collection of poetical pieces relating to the abolition of slavery in the West Indies.

VISIT TO MR. CRANSTOUN'S.

On the following morning Mr. C.'s gig came for us, and we drove out to his residence. We were met at the door by the American Consul, who breakfasted with us. When he had taken leave, Mr. C. proposed that we should go over his grounds. To reach the estate, which lies in a beautiful valley far below Mr. C.'s mountainous residence, we were obliged to go on foot by a narrow path that wound along the sides of the precipitous hills. This estate is the property of Mr. Athill, a colored gentleman now residing in England. Mr. A. is post-master general of Antigua, one of the first merchants in St. John's, and was a member of the assembly until the close of 1836, when, on account of his continued absence, he resigned his seat. A high-born white man, the Attorney General, now occupies the same chair which this colored member vacated. Mr. C. was formerly attorney for several estates, is now agent for a number of them, and also a magistrate.

He remarked, that since emancipation the nocturnal disorders and quarrels in the negro villages, which were incessant during slavery, had nearly ceased. The people were ready and willing to work. He had frequently given his gang jobs, instead of paying them by the day. This had proved a gear stimulant to industry, and the work of the estate was performed so much quicker by this plan that it was less expensive than daily wages. When they had jobs given them, they would sometimes go to work by three o'clock in the morning, and work by moonlight. When the moon was not shining, he had known them to kindle fires among the trash or dry cane leaves to work by. They would then continue working all day until four o clock, stopping only for breakfast, and dispensing with the usual intermission from twelve to two.

We requested him to state briefly what were in his estimation the advantages of the free system over slavery. He replied thus: 1st. The diminished expense of free labor. 2d. _The absence of coercion_. 3d. The greater facility in managing an estate. Managers had not half the perplexity and trouble in watching, driving, &c. They could leave the affairs of the estate in the hands of the people with safety. 4th. _The freedom from danger_. They had now put away all fears of insurrections, robbery, and incendiarism.

There are two reflections which the perusal of these items will probably suggest to most minds: 1st. The coincidence in the replies of different planters to the question--What are the advantages of freedom over slavery? These replies are almost identically the same in every case, though given by men who reside in different parts of the island, and have little communication with each other. 2d. They all speak exclusively of the advantages to the _master_, and say nothing of the benefit accruing to the emancipated. We are at some loss to decide whether this arose from indifference to the interests of the emancipated, or from a conviction that the blessings of freedom to them were self-evident and needed no specification.

While we were in the boiling-house we witnessed a scene which illustrated one of the benefits of freedom to the slave; it came quite opportunely, and supplied the deficiency in the manager's enumeration of advantages. The head boiler was performing the work of 'striking off;' i.e. of removing the liquor, after it had been sufficiently boiled, from the copper to the coolers. The liquor had been taken out of the boiler by the skipper, and thence was being conducted to the coolers by a long open spout. By some means the spout became choaked, and the liquor began to run over. Mr. C. ordered the man to let down the valve, but he became confused, and instead of letting go the string which lifted the valve, he pulled on it the more. The consequence was that the liquor poured over the sides of the spout in a torrent. The manager screamed at the top of his voice--"_let down the valve, let it down_!" But the poor man, more and more frightened, hoisted it still higher,--and the precious liquid--pure sugar--spread in a thick sheet over the earthen floor. The manager at last sprang forward, thrust aside the man, and stopped the mischief, but not until many gallons of sugar were lost. Such an accident as this, occurring during slavery, would have cost the negro a severe flogging. As it was, however, in the present case, although Mr. C. 'looked daggers,' and exclaimed by the workings of his countenance, 'a kingdom for a _cat_,'[A] yet the severest thing which he could say was, "You bungling fellow--if you can't manage better than this, I shall put some other person in your place--that's all." '_That_'s ALL' indeed, but it would not have been all, three years ago. The negro replied to his chidings in a humble way, saying 'I couldn't help it, sir, I couldn't help it' Mr. C. finally turned to us, and said in a calmer tone, "The poor fellow got confused, and was frightened half to death."

[Footnote A: A species of whip, well know in the West Indies.]

VISIT TO GRACE BAY.

We made a visit to the Moravian settlement at Grace Bay, which is on the opposite side of the island. We called, in passing, at Cedar Hall, a Moravian establishment four miles from town. Mr. Newby, one of the missionaries stationed at this place, is the oldest preacher of the Gospel in the island. He has been in Antigua for twenty-seven years. He is quite of the _old way of thinking_ on all subjects, especially the divine right of kings, and the scriptural sanction of slavery. Nevertheless, he was persuaded that emancipation had been a great blessing to the island and to all parties concerned. When he first came to Antigua in 1809, he was not suffered to teach the slaves. After some time he ventured to keep an evening school _in a secret way_. Now there is a day school of one hundred and twenty children connected with the station. It has been formed since emancipation.

From Cedar Hail we proceeded to Grace Bay. On the way we met some negro men at work on the road, and stopped our chaise to chat with them. They told us that they lived on Harvey's estate, which they pointed out to us. Before emancipation that estate had four hundred slaves on it, but a great number had since left because of ill usage during slavery. They would not live on the estate, because the same manager remained, and they could not trust him.

They told us they were Moravians, and that on the first of August they all went to the Moravian chapel at Grace Bay, 'to tank and praise de good Savior for make a we free.' We asked them if they still liked liberty; they said, "Yes, massa, we all quite _proud_ to be free." The negroes use the word _proud_ to express a strong feeling of delight. One man said, "One morning as I was walking along the road all alone, I prayed that the Savior would make me free, for then I could be so happy. I don't know what made me pray so, for I wasn't looking for de free; but please massa, _in one month de free come_."

They declared that they worked a great deal better since emancipation, because they were _paid for it_. To be sure, said they, we get very little wages, but it is better than none. They repeated it again and again, that men could not be made to work well by _flogging_ them, "_it was no use to try it_."

We asked one of the men, whether he would not be willing to be a slave again provided he was _sure_ of having a kind master. "Heigh! me massa," said he, "me neber slave no more. A good massa a very good ting, _but freedom till better_." They said that it was a great blessing to them to have their children go to school. After getting them to show us the way to Grace Bay, we bade them good bye.

We were welcomed at Grace Bay by the missionary, and his wife, Mr. and Mrs. Möhne.[B] The place where these missionaries reside is a beautiful spot. Their dwelling-house and the chapel are situated on a high promontory, almost surrounded by the sea. A range of tall hills in the rear cuts off the view of the island, giving to the missionary station an air of loneliness and seclusion truly impressive. In this sequestered spot, the found Mr. and Mrs. M. living alone. They informed us that they rarely have white visiters, but their house is the constant resort of the negroes, who gather there after the toil of the day to 'speak' about their souls. Mr. and Mrs. M. are wholly engrossed in their labors of love. They find their happiness in leading their numerous flock "by the still waters and the green pastures" of salvation. Occupied in this delightful work, they covet not other employments, nor other company, and desire no other earthly abode than their own little hill-embosomed, sea-girt missionary home.

[Footnote B: Pronounced Maynuh.]

There are a thousand people belonging to the church at this station, each of whom, the missionaries see once every month. A day school has been lately established, and one hundred children are already in attendance. After dinner we walked out accompanied by the missionaries to enjoy the beautiful sunset. It is one of the few _harmless_ luxuries of a West India climate, to go forth after the heat of the day is spent and the sun is sinking in the sea, and enjoy the refreshing coolness of the air. The ocean stretched before us, motionless after the turmoil of the day, like a child which has rocked itself asleep, yet indicating by its mighty breathings as it heaved along the beach, that it only slumbered. As the sun went down, the full moon arose, only less luminous, and gradually the stars began to light up their beaming fires. The work of the day now being over, the weary laborers were seen coming from different directions to have a 'speak' with the missionaries. Mr. M. stated a fact illustrative of the influence of the missionaries over the negroes. Some time ago, the laborers on a certain estate became dissatisfied with the wages they were receiving, and refused to work unless they were increased. The manager tried in vain to reconcile his people to the grievance of which they complained, and then sent to Mr. M., requesting him to visit the estate, and use his influence to persuade the negroes, most of whom belonged to his church, to work at the usual terms. Mr. M. sent word to the manager that it was not his province, as minister, to interfere with the affairs of any estate; but he would talk with the people about it individually, when they came to 'speak.' Accordingly he spoke to each one, as he came, in a kind manner, advising him to return to his work, and live as formerly. In a short time peace and confidence were restored, and the whole gang to a man were in the field.

Mr. and Mrs. M. stated that notwithstanding the very low rate of wages, which was scarcely sufficient to support life, they had never seen a single individual who desired to return to the condition of a slave. Even the old and infirm, who were sometimes really in a suffering state from neglect of the planters and from inability of their relatives adequately to provide for them, expressed the liveliest gratitude for the great blessing which the Savior had given them. They would often say to Mrs. M. "Why, Missus, old sinner just sinkin in de grave, but God let me old eyes see dis blessed sun."

The missionaries affirmed that the negroes were an affectionate people--remarkably so. Any kindness shown them by a white person, was treasured up and never forgotten. On the other hand, the slightest neglect or contempt from a white person, was keenly felt. They are very fond of saying '_howdy_' to white people; but if the salutation is not returned, or noticed kindly, they are not likely to repeat it to the same individual. To shake hands with a white person is a gratification which they highly prize. Mrs. M. pleasantly remarked, that after service on Sabbath, she was usually wearied out with saying _howdy_, and _shaking hands_.

During the evening we had some conversation with two men who came to 'speak.' They spoke about the blessings of liberty, and their gratitude to God for making them free. They spoke also, with deep feeling, of the still greater importance of being free from _sin_. That, they said, was better. _Heaven was the first best, and freedom was the next best_.

They gave us some account, in the course of the evening, of an aged saint called Grandfather Jacob, who lived on a neighboring estate. He had been a _helper_[A] in the Moravian church, until he became too infirm to discharge the duties connected with that station. Being for the same reason discharged from labor on the estate, he now occupied himself in giving religious instruction to the other superannuated people on the estate.

[Footnote A: An office somewhat similar to that of deacon]

Mrs. M. said it would constitute an era in the life of the old man, if he could have an interview with two strangers from a distant land; accordingly, she sent a servant to ask him to come to the mission-house early the next morning. The old man was prompt to obey the call. He left home, as he said, 'before the gun fire'--about five o'clock--and came nearly three miles on foot. He was of a slender form, and had been tall, but age and slavery had bowed him down. He shook us by the hand very warmly, exclaiming, "God bless you, God bless you--me bery glad to see you." He immediately commenced giving us an account of his conversion. Said he, putting his hand on his breast, "You see old Jacob? de old _sinner_ use to go on _drinkin', swearin', dancin', fightin'!_ No God-- no Savior--no soul! _When old England and de Merica fall out de first time_, old Jacob was a man--a wicked sinner!--drink rum, fight--love to fight! Carry coffin to de grabe on me head; put dead body under ground--dance over it--den fight and knock man down--go 'way, drink rum, den take de fiddle. And so me went on, just so, till me get sick and going to die--thought when me die, dat be de end of me;--_den de Savior come to me!_ Jacob love de Savior, and been followin' de good Savior ever since." He continued his story, describing the opposition he had to contend with, and the sacrifices he made to go to church. After working on the estate till six o'clock at night, he and several others would each take a large stone on his head and start for St. John's; nine miles over the hills. They carried the stones to aid is building the Moravian chapel at Spring Garden, St. John's. After he had finished this account, he read to us, in a highly animated style, some of the hymns which he taught to the old people, and then sung one of them. These exercises caused the old man's heart to burn within him, and again he ran over his past life, his early wickedness, and the grace that snatched him from ruin, while the mingled tides of gratitude burst forth from heart, and eyes, and tongue.

When we turned his attention to the temporal freedom he had received, he instantly caught the word FREE, and exclaimed vehemently, "O yes, me Massa--dat is anoder kind blessin from de Savior! Him make we all _free_. Can never praise him too much for dat." We inquired whether he was now provided for by the manager. He said he was not--never received any thing from him--his _children_ supported him. We then asked him whether it was not better to be a slave if he could get food and clothing, than to be free and not have enough. He darted his quick eye at us and said 'rader be free _still_.' He had been severely flogged twice since his conversion, for leaving his post as watchman to bury the dead. The minister was sick, and he was applied to, in his capacity of _helper_, to perform funeral rites, and he left his watch to do it. He said, his heavenly Master called him, and he _would_ go though he expected a flogging. He must serve his Savior whatever come. "Can't put we in dungeon _now_," said Grandfather Jacob with a triumphant look.

When told that there were slaves in America, and that they were not yet emancipated, he exclaimed, "Ah, de Savior make we free, and he will make dem free too. He come to Antigo first--he'll be in Merica soon."

When the time had come for him to leave, he came and pressed our hands, and fervently gave us his patriarchal blessing. Our interview with Grandfather Jacob can never be forgotten. Our hearts, we trust, will long cherish his heavenly savor--well assured that if allowed a part in the resurrection of the just, we shall behold his tall form, erect in the vigor of immortal youth, amidst the patriarchs of past generations.

After breakfast we took leave of the kind-hearted missionaries, whose singular devotedness and delightful spirit won greatly upon our affections, and bent our way homeward by another route.

MR. SCOTLAND'S ESTATE.

We called at the estate of Mr. J. Scotland, Jr., barrister, and member of the assembly. We expected to meet with the proprietor, but the manager informed us that pressing business at court had called him to St. John's on the preceding day. The testimony of the manager concerning the dry weather, the consequent failure in the crop, the industry of the laborers, and so forth, was similar to that which we had heard before. He remarked that he had not been able to introduce job-work among his people. It was a new thing with them, and they did not understand it. He had lately made a proposal to give the gang four dollars per acre for holding a certain field. They asked a little time to consider upon so novel a proposition. He gave them half a day, and at the end of that time asked them what their conclusion was. One, acting as spokesman for the rest, said, "We rada hab de shilling wages." That was _certain_; the job might yield them more, and it might fall short--quite a common sense transaction!

At the pressing request of Mr. Armstrong we spent a day with him at Fitch's Creek. Mr. A. received us with the most cordial hospitality, remarking that he was glad to have another opportunity to state some things which he regarded as obstacles to the complete success of the experiment in Antigua. One was the entire want of concert among the planters. There was no disposition to meet and compare views respecting different modes of agriculture, treatment of laborers, and employment of machinery. Another evil was, allowing people to live on the estates who took no part in the regular labor of cultivation. Some planters had adapted the foolish policy of encouraging such persons to remain on the estates, in order that they might have help at hand in cases of emergency. Mr. A. strongly condemned this policy. It withheld laborers from the estates which needed them; it was calculated to make the regular field hands discontented, and it offered a direct encouragement to the negroes to follow irregular modes of living. A third obstacle to the successful operation of free labor, was the absence of the most influential proprietors. The consequences of absenteeism were very serious. The proprietors were of all men the most deeply interested in the soil; and no attorneys, agents, or managers, whom they could employ, would feel an equal interest in it, nor make the same efforts to secure the prosperous workings of the new system.

In the year 1833, when the abolition excitement was at its height in England, and the people were thundering at the doors of parliament for emancipation, Mr. A. visited that country for his health. To use his own expressive words, he "got a terrible scraping wherever he went." He said he could not travel in a stage-coach, or go into a party, or attend a religious meeting, without being attacked. No one the most remotely connected with the system could have peace there. He said it was astonishing to see what a feeling was abroad, how mightily the mind of the whole country, peer and priest and peasant, was wrought up. The national heart seemed on fire.

Mr. A. said, he became a religious man whilst the manager of a slave estate, and when he became a Christian, he became an abolitionist. Yet this man, while his conscience was accusing him--while he was longing and praying for abolition--did not dare open his mouth in public to urge it on! How many such men are there in our southern states--men who are inwardly cheering on the abolitionist in his devoted work, and yet send up no voice to encourage him, but perhaps are traducing and denouncing him!

We received a call at our lodgings in St. John's from the Archdeacon. He made interesting statements respecting the improvement of the negroes in dress, morals, education and religion, since emancipation. He had resided in the island some years previous to the abolition of slavery, and spoke from personal observation.

Among many other gentlemen who honored us with a call about the same time, was the Rev. Edward Fraser, Wesleyan missionary, and a colored gentleman. He is a native of Bermuda, and ten years ago was a _slave_. He received a mercantile education, and was for several years the confidential clerk of his master. He was treated with much regard and general kindness. He said he was another Joseph--every thing which his master had was in his hands. The account books and money were all committed to him. He had servants under him, and did almost as he pleased--except becoming free. Yet he must say, as respected himself, kindly as he was treated, that slavery was a _grievous wrong, most unjust and sinful_. The very thought--and it often came over him--that he was a slave, brought with it a terrible sense of degradation. It came over the soul like a frost. His sense of degradation grew more intense in proportion as his mind became more cultivated. He said, _education was a disagreeable companion for a slave_. But while he said this, Mr. F. spoke very respectfully and tenderly of his master. He would not willingly utter a word which would savor of unkindness towards him. Such was the spirit of one whose best days had been spent under the exactions of slavery. He was a local preacher in the Wesleyan connection while he was a slave, and was liberated by his master, without remuneration, at the request of the British Conference, who wished to employ him as an itinerant. He is highly esteemed both for his natural talents and general literary acquisitions and moral worth. The Conference have recently called him to England to act as an agent in that country, to procure funds for educational and religious purposes in these islands.

MEETING OF WESLEYAN MISSIONARIES.

As we were present at the annual meeting of the Wesleyan missionaries for this district, we gained much information concerning the object of our mission, as there were about twenty missionaries, mostly from Dominica, Montserrat, Nevis, St. Christophers, Anguilla, and Tortola.

Not a few of them were men of superior acquirements, who had sacrificed ease and popular applause at home, to minister to the outcast and oppressed. They are the devoted friends of the black man. It was soul-cheering to hear them rejoice over the abolition of slavery. It was as though their own limbs had been of a sudden unshackled, and a high wall had fallen from around them. Liberty had broken upon them like the bursting forth of the sun to the watchman on his midnight tower.

During the session, the mission-house was thrown open to us, and we frequently dined with the numerous company of missionaries, who there ate at a common table. Mrs. F., wife of the colored clergyman mentioned above, presided at the social board. The missionaries and their wives associated with Mr. and Mrs. F. as unreservedly as though they wore the most delicate European tint. The first time we took supper with them, at one side of a large table, around which were about twenty missionaries with their wives, sat Mrs. F., with the furniture of a tea table before her. On the other side, with the coffee urn and its accompaniments, sat the wife of a missionary, with a skin as lily-hued as the fairest Caucasian. Nearly opposite to her, between two white preachers, sat a colored missionary. Farther down, with the chairman of the district on his right, sat another colored gentleman, a merchant and local preacher in Antigua. Such was the uniform appearance of the table, excepting that the numbers were occasionally swelled by the addition of several other colored gentlemen and ladies. On another occasion, at dinner, we had an interesting conversation, in which the whole company of missionaries participated. The Rev. M. Banks, of St. Bartholomews, remarked, that one of the grossest of all absurdities was that of _preparing men for freedom_. Some, said he, pretend that immediate emancipation is unsafe, but it was evident to him that if men _are peaceable while they are slaves_, they might be trusted in any other condition, for they could not possibly be placed in one more aggravating. If _slavery_ is a safe system, _freedom_ surely will be. There can be no better evidence that a people are prepared for liberty, _than their patient endurance of slavery_. He expressed the greatest regret at the conduct of the American churches, particularly that of the Methodist church. "Tell them," said he, "on your return, that the missionaries in these islands are cast down and grieved when they think of their brethren in America. We feel persuaded that they are holding back the car of freedom; they are holding up the gospel." Rev. Mr. Cheesbrough, of St. Christopher's, said, "Tell them that much as we desire to visit the United States, we cannot go so long as we are prohibited from speaking against slavery, or while that _abominable prejudice_ is encouraged in the churches. _We could not administer the sacrament to a church in which the distinction of colors was maintained._" "Tell our brethren of the Wesleyan connection," said Mr. B. again, "that slavery must be abolished by _Christians_, and the church ought to take her stand at once against it." We told him that a large number of Methodists and other Christians had engaged already in the work, and that the number was daily increasing. "That's right," he exclaimed, "agitate, _agitate_, AGITATE! _You must succeed_: the Lord is with you." He dwelt particularly on the obligations resting upon Christians in the free states. He said, "Men must be at a distance from slavery to judge of its real character. Persons living in the midst of it, gradually become familiarized with its horrors and woes, so that they can view calmly, exhibitions from which they would once have shrunk in dismay."

We had some conversation with Rev. Mr. Walton, of Montserrat. After making a number of statements in reference to the apprenticeship there, Mr. W. stated that there had been repeated instances of planters _emancipating all their apprentices_. He thought there had been a case of this kind every month for a year past. The planters were becoming tired of the apprenticeship, and from mere considerations of interest and comfort, were adopting free labor.

A new impulse had been given to education in Montserrat, and schools were springing up in all parts of the island. Mr. W. thought there was no island in which education was so extensive. Religious influences were spreading among the people of all classes. Marriages were occurring every week.

We had an interview with the Rev. Mr. H., an aged colored minister. He has a high standing among his brethren, for talents, piety, and usefulness. There are few ministers in the West Indies who have accomplished more _for the cause of Christ_ than has Mr. H.[A]

[Footnote A: It is a fact well known in Antigua and Barbadoes, that this colored missionary has been instrumental in the conversion of several clergymen of the Episcopal Church in those islands, who are now currently devoted men.]

He said he had at different periods been stationed in Antigua, Anguilla, Tortola, and some other islands. He said that the negroes in the other islands in which he had preached, were as intelligent as those in Antigua, and in every respect as well prepared for freedom. He was in Anguilla when emancipation took place. The negroes there were kept at work on the very _day that freedom came!_ They worked as orderly as on any other day. The Sabbath following, he preached to them on their new state, explaining the apprenticeship to them. He said the whole congregation were in a state of high excitement, weeping and shouting. One man sprang to his feet, and exclaimed, 'Me never forget God and King William.' This same man was so full that he went out of the chapel, and burst into loud weeping.

The preaching of the missionaries, during their stay in Antigua, was full of allusions to the abolition of slavery in the West Indies, and especially to the entire emancipation in Antigua. Indeed, we rarely attended a meeting in Antigua, of any kind, in which the late emancipation was not in some way alluded to with feelings of gratitude and exultation. In the ordinary services of the Sabbath, this subject was almost uniformly introduced, either in the prayer or sermon. Whenever thanksgiving was rendered to God for favors, _freedom_ was among the number.

The meeting of the district afforded an opportunity for holding a number of anniversary meetings. We notice them here, believing that they will present the most accurate view that can be given of the religious and moral condition of Antigua.

On the evening of the 1st of February, the first anniversary of the Antigua Temperance Society was held in the Wesleyan chapel. We had been invited to attend and take a part in the exercises. The chapel was crowded with a congregation of all grades and complexions. Colored and white gentlemen appeared together on the platform. We intimated to a member of the committee, that we could not conscientiously speak without advocating _total abstinence_, which doctrine, we concluded from the nature of the pledge, (which only included ardent spirits,) would not be well received. We were assured that we might use the most perfect freedom in avowing our sentiments.

The speakers on this occasion were two planters, a Wesleyan missionary, and ourselves. All advocated the doctrine of total abstinence. The first speaker, a planter, concluded by saying, that it was commonly believed that wine and malt were rendered absolutely indispensable in the West Indies, by the exhausting nature of the climate. But facts disprove the truth of this notion. "I am happy to say that I can now present this large assembly with ocular demonstration of the fallacy of the popular opinion. I need only point you to the worthy occupants of this platform. Who are the healthiest among them? _The cold water drinkers--the teetotallers_! We can assure you that we have not lost a pound of flesh, by abandoning our cups. We have tried the cold water experiment faithfully, and we can testify that since we became cold water men, _we work better, we eat better, we sleep better, and we do every thing better than before_." The next speaker, a planter also, dwelt on the inconsistency of using wine and malt, and at the same time calling upon the poor to give up ardent spirits. He said this inconsistency had been cast in his teeth by his negroes. He never could prevail upon them to stop drinking rum, until he threw away his wine and porter. Now he and all his people were teetotallists. There were two other planters who had taken the same course. He stated, as the result of a careful calculation which he had made, that he and the two planters referred to, had been in the habit of giving to their people not less than _one thousand gallons of rum annually_. The whole of this was now withheld, and molasses and sugar were given instead. The missionary who followed them was not a whit behind in boldness and zeal, and between them, they left us little to say in our turn on the subject of total abstinence.

On the following evening the anniversary of the Bible Society was held in the Moravian school-room. During the day we received a note from the Secretary of the Society, politely requesting us to be present. The spacious school-room was filled, and the broad platform crowded with church clergymen, Moravian ministers, and Wesleyan missionaries, colored and white. The Secretary, a Moravian minister, read the twenty-first annual report. It spoke emphatically of 'the joyful event of emancipation', and in allusion to an individual in England, of whom it spoke in terms of high commendation, it designated him, as one "who was distinguished for his efforts in the abolition of slavery." The adoption of the report was moved by one of the Wesleyan missionaries, who spoke at some length. He commenced by speaking of "the peculiar emotions with which he always arose to address an assembly of the free people of Antigua." It had been his lot for a year past to labor in a colony[A] where slavery still reigned, and he could not but thank God for the happiness of setting his foot once more on the free soil of an emancipated island.

[Footnote A: St. Martin's]

Perhaps the most interesting meeting in the series, was the anniversary of the Wesleyan Missionary Society of Antigua. Both parts of the day were devoted to this anniversary. The meetings were held in the Wesleyan chapel, which was filled above and below, with the usual commixture of white, colored, and black. We saw, as on former occasions, several colored gentlemen seated among the ministers. After the usual introductory exercises of singing and prayer, the annual report was read by the Secretary, Rev. E. Fraser, the colored minister already mentioned. It was terse, direct, and business like. The meeting was then addressed by a Moravian missionary. He dwelt upon the decrease of the sectarian spirit, and hailed the coming of Christian charity and brotherly communion. He opened his Bible, and read about the middle wall of partition being broken down. "Yes, brother," said Mr. Horne, "and every other wall." "The rest are but paper walls," responded the speaker, "and when once the middle wall is removed, these will soon be burned up by the fire of Christian love."

The next speaker was a Wesleyan missionary of Nevis. He spoke of the various instrumentalities which were now employed for the conversion of the world. "We welcome," said he, "the co-operation of America, and with all our hearts do we rejoice that she is now beginning to put away from her that vile system of oppression which has hitherto crippled her moral energy and her religious enterprise." Then turning and addressing himself to us, he said, "We hail you, dear brethren, as co-workers with us. Go forward in your blessed undertaking. Be not dismayed with the huge dimensions of that vice which you are laboring to overthrow! Be not disheartened by the violence and menaces of your enemies! Go forward. Proclaim to the church and to your countrymen the sinfulness of slavery, and be assured that soon the fire of truth will melt down the massy chains of oppression." He then urged upon the people of Antigua _their_ peculiar obligations to extend the gospel to other lands. It was the _Bible_ that made them free, and he begged them to bear in mind that there were millions of their countrymen _still in the chains of slavery_. This appeal was received with great enthusiasm.

We then spoke on a resolution which had been handed us by the Secretary, and which affirmed "that the increasing and acknowledged usefulness of Christian missions was a subject of congratulation." We spoke of the increase of missionary operations in our own country, and of the spirit of self-denial which was widely spreading, particularly among young Christians. We spoke of that accursed thing in our midst, which not only tended greatly to kill the spirit of missions in the church, but which directly withheld _many_ young men from foreign missionary fields. It had made more than two millions of heathen in our country; and so long as the cries of these _heathen at home_ entered the ears of our young men and young women, they could not, dare not, go abroad. How could they go to Ceylon, to Burmah, or to Hindostan, with the cry of their _country's heathen_ ringing their ears! How could they tear themselves away from famished millions kneeling at their feet in chains and begging for the bread of life, and roam afar to China or the South Sea Islands! Increasing numbers filed with a missionary spirit felt that their obligations were at home, and they were resolved that if they could not carry the gospel _forthwith_ to the slaves, they would labor for the overthrow of that system which made it a crime punishable with death to preach salvation to the poor. In conclusion, the hope was expressed that the people of Antigua--so highly favored with freedom, education, and religion, would never forget that in the nation whence we came, there were _two millions and a half of heathen_, who, instead of bread, received stones and scorpions; instead of the Bible, bolts and bars; instead of the gospel, chains and scourgings; instead of the hope of salvation thick darkness and despair. They were entreated to remember that in the gloomy dungeon, from which they had lately escaped there were deeper and more dismal cells, _yet filled_ with millions of their countrymen. The state of feeling produced by this reference to slavery, was such as might be anticipated in an audience, a portion of which were once slaves, and still remembered freshly the horrors of their late condition.

The meeting was concluded after a sitting of more than four hours. The attendance in the evening was larger than on any former occasion. Many were unable to get within the chapel. We were again favored with an opportunity of urging a variety of considerations touching the general cause, as well as those drawn from the condition of our own country, and the special objects of our mission.

The Rev. Mr. Horne spoke very pointedly on the subject of slavery. He began by saying that he had been _so long accustomed_ to speak cautiously about slavery that he was even now almost afraid of his own voice when he alluded to it. [General laughter.] But he would remember that he was in a _free island_, and that he spoke to _freemen_, and therefore he had nothing to fear.

He said the peace and prosperity of these colonies is a matter of great moment in itself considered, but it was only when viewed as an example to the rest of the slaveholding world that its real magnitude and importance was perceived. The influence of abolition, and especially of entire emancipation in Antigua, must be very great. The eyes of the world were fixed upon her. The great nation of America must now soon _toll the knell_ of slavery, and this event will be hastened by the happy operation of freedom here.

Mr. H. proceeded to say, that during the agitation of the slavery question at home, he had been suspected of not being a friend to emancipation; and it would probably be remembered by some present that his name appeared in the report of the committee of the House of Commons, where it stood in _no enviable society_. But whatever might be thought of his course at that time, he felt assumed that the day was not far distant when he should be able to clear up every thing connected with it. It was not a little gratifying to us to see that the time had come in the West Indies, when the suspicion of having been opposed to emancipation is a stain upon the memory from which a public man is glad to vindicate himself.

RESOLUTION OF THE MEETING.

After a few other addresses were delivered, and just previous to the dismission of the assembly, Rev. Mr. Cox, Chairman of the District, arose and said, that as this was the last of the anniversary meetings, he begged to move a resolution which he had no doubt would meet with the hearty and unanimous approval of that large assembly. He then read the following resolution, which we insert here as an illustration of the universal sympathy in the objects of our mission. As the resolution is not easily divisible, we insert the whole of it, making no ado on the score of modesty.

"Resolved, that this meeting is deeply impressed with the importance of the services rendered this day to the cause of missions by the acceptable addresses of Mr. ----, from America, and begs especially to express to him and his friend Mr. ----, the assurance of their sincere sympathy in the object of their visit to Antigua."

Mr. C. said he would make no remarks in support of the resolution he had just read for he did not deem them necessary. He would therefore propose at once that the vote be taken by rising. The Chairman read the resolution accordingly, and requested those who were in favor of adopting it, to rise. Not an individual in the crowded congregation kept his seat. The masters and the slaves of yesterday--all rose together--a phalanx of freemen, to testify "their sincere sympathy" in the efforts and objects of American abolitionists.

After the congregation had resumed their seats, the worthy Chairman addressed us briefly in behalf of the congregation, saying, that it was incumbent on him to convey to us the unanimous expression of sympathy on the part of this numerous assembly in the object of our visit to the island. We might regard it as an unfeigned assurance that we were welcomed among them, and that the cause which we were laboring to promote was dear to the hearts of the people of Antigua.

This was the testimonial of an assembly, many of whom, only three years before, were themselves slaveholders. It was not given at a meeting specially concerted and called for the purpose, but grew up unexpectedly and spontaneously out of the feelings of the occasion, a free-will offering, the cheerful impulsive gush of _free_ sympathies. We returned our acknowledgments in the best manner that our excited emotions permitted.

LAYING THE CORNER STONE OF A WESLEYAN CHAPEL.

The corner stone of a new Wesleyan Chapel was laid in St. John's, during the district meeting. The concourse of spectators was immense. At eleven o'clock religious exercises were held in the old chapel. At the close of the service a procession was formed, composed of Wesleyan missionaries, Moravian ministers, clergymen of the church, members of the council and of the assembly, planters, merchants, and other gentlemen, and the children of the Sunday and infant schools, connected with the Wesleyan Chapel.

As the procession moved to the new site, a hymn was sung, in which the whole procession united. Our position in the procession, to which we were assigned by the marshal, and much to our satisfaction, was at either side of two colored gentlemen, with whom we walked, four abreast.

On one side of the foundation a gallery had been raised, which was covered with an awning, and was occupied by a dense mass of white and colored ladies. On another side the gentlemen of the procession stood. The other sides were thronged with a promiscuous multitude of all colors. After singing and prayer, the Hon. Nicholas Nugent, speaker of the house of assembly, descended from the platform by a flight of stairs into the cellar, escorted by two missionaries. The sealed phial was then placed in his hand, and Mr. P., a Wesleyan missionary, read from a paper the inscription written on the parchment within the phial. The closing words of the inscription alluded to the present condition of the island, thus: "The demand for a new and larger place of worship was pressing, and the progress of public liberality advancing on a scale highly creditable to this FREE, enlightened, and evangelized colony." The Speaker then placed the phial in the cavity of the rock. When it was properly secured, and the corner stone lowered down by pullies to its place, he struck three blows upon it with a mallet, and then returned to the platform. The most eager curiosity was exhibited on every side to witness the ceremony.

At the conclusion of it, several addresses were delivered. The speakers were, Rev. Messrs. Horne and Harvey, and D.B. Garling, Esq. Mr. Horne, after enumerating several things which were deserving of praise, and worthy of imitation, exclaimed, "The grand crowning glory of all--that which places Antigua above all her sister colonies--was the magnanimous measure of the legislature in entirely abolishing slavery." It was estimated that there were more than two thousand persons assembled on this occasion. The _order_ which prevailed among such a concourse was highly creditable to the island. It was pleasing to see the perfect intermixture of colors and conditions; not less so to observe the kindly bearing of the high toward the low.[A] After the exercises were finished, the numerous assembly dispersed quietly. Not an instance of drunkenness, quarrelling, or anger, fell under our notice during the day.

[Footnote A: During Mr. Home's address, we observed Mr. A., a planter, send his umbrella to a negro man who stood at the corner-stone, exposed to the sun.]

RESOLUTIONS OF THE MISSIONARIES.

Toward the close of the district meeting, we received a kind note from the chairman, inviting us to attend the meeting, and receive in person, a set of resolutions which had been drawn up at our request, and signed by all the missionaries. At the hour appointed, we repaired to the chapel. The missionaries all arose as we entered, and gave us a brotherly salutation. We were invited to take our seats at the right hand of the chairman. He then, in the presence of the meeting, read to us the subjoined resolutions; we briefly expressed, in behalf of ourselves and our cause, the high sense we had of the value of the testimony, which the meeting had been pleased to give us. The venerable father Horne then prayed with us, commending our cause to the blessing of the Head of the church, and ourselves to the protection and guidance of our heavenly Father. After which we shook hands with the brethren, severally, receiving their warmest assurances of affectionate regard, and withdrew.

_"Resolutions passed at the meeting of the Wesleyan Missionaries of the Antigua District, assembled at St. John's, Antigua, February 7th, 1837._

1. That the emancipation of the slaves of the West Indies, while it was an act of undoubted justice to that oppressed people, has operated most favorably in furthering the triumphs of the gospel, by removing one prolific source of unmerited suspicion of religious teachers, and thus opening a door to their more extensive labors and usefulness--by furnishing a greater portion of time for the service of the negro, and thus preventing the continuance of unavoidable Sabbath desecrations, in labor and neglect of the means of grace--and in its operation as a stimulus to proprietors and other influential gentlemen, to encourage religious education, and the wide dissemination of the Scriptures, as an incentive to industry and good order.

2. That while the above statements are true with reference to all the islands, even where the system of apprenticeship prevails, they are especially applicable to Antigua, where the results of the great measure, of entire freedom, so humanely and judiciously granted by the legislature, cannot be contemplated without the most devout thanks givings to Almighty God.

3. That we regard with much gratification, the great diminution among all classes in these islands, of the most unchristian prejudice of color the total absence of it in the government and ordinances of the churches of God, with which we are connected, and the prospect of its complete removal, by the abolition of slavery, by the increased diffusion of general knowledge, and of that religion which teaches to "honor _all_ men," and to love our neighbor as ourselves.

4. That we cannot but contemplate with much humiliation and distress, the existence, among professing Christians in America, of this partial, unseemly, and unchristian system of _caste_, so distinctly prohibited in the word of God, and so utterly irreconcileable with Christian charity.

5. That regarding slavery as a most unjustifiable infringement of the rational and inalienable rights of men, and in its moral consequences, (from our own personal observation as well as other sources,) as one of the greatest curses with which the great Governor of the nations ever suffered this world to be blighted: we cannot but deeply regret the connection which so intimately exists between the various churches of Christ in the United States of America, and this unchristian system. With much sorrow do we learn that the _principle_ of the lawfulness of slavery has been defended by some who are ministers of Christ, that so large a proportion of that body in America, are exerting their influence in favor of the continuance of so indefensible and monstrous a system--and that these emotions of sorrow are especially occasioned with reference to our own denomination.

6. That while we should deprecate and condemn any recourse on the part of the slaves, to measures of rebellion, as an unjustifiable mode of obtaining their freedom, we would most solemnly, and affectionately, and imploringly, adjure our respected fathers and brethren in America, to endeavor, in every legitimate way, to wipe away this reproach from their body, and thus act in perfect accordance with the deliberate and recorded sentiments of our venerated founder on this subject, and in harmony with the feelings and proceedings of their brethren in the United Kingdom, who have had the honor to take a distinguished part in awakening such a determined and resistless public feeling in that country, as issued in the abolition of slavery among 800,000 of our fellow subjects.

7. That we hail with the most lively satisfaction the progress in America of anti-slavery principles, the multiplication of anti-slavery societies, and the diffusion of correct views on this subject. We offer to the noble band of truly patriotic, and enlightened, and philanthropic men, who are combating in that country with such a fearful evil, the assurance of our most cordial and fraternal sympathy, and our earnest prayers for their complete success. We view with pity and sorrow the vile calumnies with which they have been assailed. We welcome with Christian joyfulness, in the success which has already attended their efforts, the dawn of a cloudless day of light and glory, which shall presently shine upon that vast continent, when the song of universal freedom shall sound in its length and breadth.

8. That these sentiments have been increased and confirmed by the intercourse, which some of our body Have enjoyed with our beloved brethren, the Rev. James A. Thome, and Joseph Horace Kimball, Esq., the deputation to these islands, front the Anti-Slavery Society in America. We regard this appointment, and the nomination of such men to fulfil it, as most judicious. We trust we can appreciate the spirit of entire devotedness to this cause, which animates our respected brethren, and breathes throughout their whole deportment, and rejoice in such a manifestation of the fruits of that divine charity, which flow from the constraining love of Christ, and which many waters cannot quench.

9. That the assurance of the affectionate sympathy of the twenty-five brethren who compose this district meeting, and our devout wishes for their success in the objects of their mission, are hereby presented, in our collective and individual capacity, to our endeared and Christian friends from America.

(Signed) JAMES COX, chairman of the district, and resident in Antigua.

Jonathan Cadman, St. Martin's. James Horne, St. Kitts. Matthew Banks, St. Bartholomew's. E. Frazer, Antigua. Charles Bates, do. John Keightley, do. Jesse Pilcher, do. Benjamin Tregaskiss, do. Thomas Edwards, St. Kitts. Robert Hawkins, Tortola. Thomas Pearson, Nevis. George Craft, do. W.S. Wamouth, St. Kitts. John Hodge, Tortola. William Satchel, Dominica. John Cullingford, Dominica. J. Cameron, Nevis. B. Gartside, St. Kitts. John Parker, do. Hilton Cheeseborough, do. Thomas Jeffery, do. William Rigglesworth, Tortola. Daniel Stepney, Nevis. James Walton, Montserrat."

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