American Scenes, and Christian Slavery - Ebenezer Davies
Charles (not in the catalogue) was now offered. He was a black man, of
great muscular power, said to be twenty-eight years of age. He had, it
was admitted, absconded once from his master! At this intelligence the
countenances of the bidders fell. He had evidently gone down at least
20 per cent. in value. Though offered at 300 dollars, however, he rose
to 640, at which price he was sold.
The "ladies" were yet to be exhibited. "Elizabeth" (my own dear
sister's name) was the first. But I reserve this part of the scene for
another letter.
LETTER IX.
Sale of Women--Second Sabbath in New Orleans--Cricket in front of the
Presbyterian "Church"--The Baptist "Church"--A Peep at an American
Sabbath-School--Proceedings in "Church"--A Sermon on "The New
Birth"--Nut-cracking during Sermon--"Close Communion."
You shall now learn how men buy and sell women in America. "Elizabeth"
was the first who was made to mount the platform. She was a very
genteel-looking girl, about eighteen years of age, evidently the
daughter of a white man, and said to be "a good seamstress and
house-servant--_excellente couturiere et domestique de maison_." 600
dollars was the first bid, and 810 the last, at which price (about
170_l._) Elizabeth--so young and so interesting--was sold!
"Susan," too, was a mulatto--the daughter of a white man. She was
short, dumpy, and full-faced, about sixteen years of age, "a plain
seamstress and house-servant." She appeared exceedingly modest, and
kept her eyes on the floor in front of the platform. On that floor, as
usual, the filthy dealers in human flesh were ever and anon pouring
forth immense quantities of tobacco juice. For Susan the first bid was
500 dollars, and the highest 700 (nearly 150_l._), at which she was
"knocked down." But the fat old man, as before, in his peculiar
drawling nasal tones, said, "The 700 dollars was my bid, and therefore
Susan is not sold." Poor Susan was very sad and gloomy.
"Betsy," another "plain seamstress and house-servant," about sixteen
years of age, also the daughter of a white man, had a fine intelligent
eye, and her effort to restrain her feelings was evidently great. The
offers, however, not suiting, the auctioneer closed the exhibition,
which had lasted an hour.
The next day being the Sabbath, I took it into my head to find out the
Baptist Church. They are all "churches" in America. It was not far from
the Presbyterian place of worship. In passing the latter, I saw (as on
the previous Sabbath) about forty or fifty boys in the square in front
playing at cricket. A number of grave-looking gentlemen were standing
under the portico of the church, looking on with apparent
complacency,--not one attempting either to check these juvenile
Sabbath-breakers, or to allure them to occupations more suitable to the
day.
The Baptist Church is a small place, about 60 feet by 30, without
galleries, except a little one for the singers. When we arrived, a
small Sabbath-school was being conducted in the body of the chapel.
About fifty children were present, of whom not one was coloured. One of
the teachers kindly led us to a pew. It was the third or fourth from
the door. The school, which occupied the part next to the pulpit, was
about to be dismissed. The superintendent got into the "table-pew" to
address the scholars. It was the first time I had had an opportunity of
hearing an address to children in America. In the land of the Todds,
the Abbotts, and the Gallaudets, I expected something very lively and
interesting. But grievous was my disappointment. The address was dull
and lifeless. There was in it neither light nor heat. When the
superintendent had done, an elderly gentleman, shrewd and busy-looking,
having in his hand a black walking-stick and on his neck a black stock,
with shirt-collar turned over it like a white binding (the national
fashion of the Americans), came up, and told the school that the
proprietor of the splendid picture, "The Departure of the Israelites
from Egypt," had requested him to deliver a lecture upon it; that he
had engaged to do so on Monday a-week; and that the scholars and
teachers of that school would be admitted free. I should like (said I
to myself) to hear you: a lecture on the emancipation of those poor
slaves cannot fail to be interesting in the slave-holding city of New
Orleans. The school was now dismissed, and the scholars left to enjoy
their full swing of lawless liberty.
The elderly gentleman descended from his elevation, and walked about
the "church," backwards and forwards, whispering a few words to one,
and then to another, in a very bustling manner. As I looked down the
aisle, I saw on one side of it, near the pulpit end, a leg projecting
about eighteen inches, in a pendent position, at an angle of about
forty-five degrees. This leg attracted my notice by its strange and
solitary appearance. It seemed as if it had got astray from its owner.
In America gentlemen's legs do get sometimes most strangely astray,--on
the chair arms, on the tables, on the chimney-pieces, and into all
sorts of out-of-the-way places. While other people generally try how
high they can carry their heads, the ambition of the Americans is to
try how high they can carry their heels! Observing the leg in question
a little more attentively, I found that behind it (in the adjoining
pew), and in close and intimate connection with it, was a man dressed
in black. The bustling old gentleman came by, tapped him on the
shoulder, and beckoned him forward, along with himself, to the rostrum.
Here they were met by a tall man of grave appearance, about thirty
years of age, with a pale face and bald forehead, wearing a white
cravat, with corners about ten inches long, stretching out on either
side towards the shoulders. He was made to take the central position at
the desk; while the man with the leg took the right, and the elderly
gentleman the left.
The elderly gentleman (who, from his I'm-at-home kind of air, was
evidently the pastor) offered up a short prayer, and then gave out a
hymn, which some few friends in the gallery (standing up) sang; all the
rest of the congregation sitting down, and very few joining at all in
the psalmody. This exercise over, the central gentleman arose, and,
having first read a few verses of Scripture, offered up a very suitable
prayer about eight or ten minutes long. The man on the right then gave
out another hymn, which was sung as before.
The central gentleman now, in a very low don't-
care-whether-you-hear-or-not tone of voice, gave out a text. It was
John iii. 7: "Marvel not that I said unto thee, Ye must be born again."
I will give you a sketch of his sermon. He observed that of all
subjects on which men might be addressed, religious subjects were the
most important; and that of all religious subjects, that to which the
text referred was the most momentous. Having noticed the context, he
proposed to inquire, first, into the necessity of being born again.
This change (he observed) was necessary, in order to enjoy heaven. It
was a common observation, that "society seeks its level." The Indian,
for example, could not be happy amidst the refinements of civilization.
The gambler and the swearer could not be happy in the society of the
pious and devout. If so in this world, amidst imperfect holiness, how
much more so in the pure society of the celestial state!
During these remarks, I was much annoyed by the cracking of nuts not
very far off. I looked around, and actually found it was a mother
cracking them for her two boys, one of whom might be seven and the
other five years of age,--one by her side, and the other in the next
pew behind. To the latter she deliberately handed over the kernels in a
pocket-handkerchief; and yet, to look at her, you would have thought
her a woman of sense and piety!
The preacher noticed, in the second place, the nature of this change.
It was spiritual, not physical,--a "revolution" (!) of the mind,
rather than a mere change of opinion or of outward deportment. The
third observation related to the evidence of the change. Its existence
might be ascertained by our own experience, and by the Word of God. The
former was not to be trusted without a reference to the latter. This
change destroyed the love of the world. It led man to abandon his
favourite sins, and to live and labour to do good. It also created in
him new desires and enjoyments. These topics were variously and
suitably illustrated, and the whole was a very good sermon on the
subject.
At the close the man on the right offered an appropriate prayer. The
pastor then made several announcements; among them, that a meeting to
pray for the success of Sabbath-schools would be held on the morrow
evening. In connection with that announcement, he said: "I am a very
plain man, and my God is a very plain God. He is so in all his dealings
with men. He always acts on the plain common-sense principle, that, if
a favour is worth bestowing, it is worth asking for." He also intimated
that there would be a Church-meeting immediately after the service,
preparatory to the ordinance of the Lord's Supper in the afternoon,
inviting at the same time any members of other Baptist Churches who
might be present to participate with them in that privilege. This form
of invitation led me to understand that they were "close
communionists;" and such I have ascertained to be the case, not only
with them, but also with all the regular Baptists in America. The
influence of Robert Hall and others was not felt so powerfully on that
side of the Atlantic as on this. I suppose that, while this worthy
pastor would have freely admitted to the Lord's Supper any immersed
slave-holder, he would have sternly refused that privilege to me--a
sprinkled missionary from a distant land. You will readily believe,
however, that the anti-slavery missionary--the pastor of a large
congregation of black and coloured people--was not very ambitious of
Christian fellowship with slave-holders.
LETTER X.
Interview with a Baptist Minister--Conversation with a Young Man in the
Baptist Church--The Presbyterian Church, and Dr. Scott again--A Peep at
the House of Representatives of Louisiana--Contrast between the French
and the Americans in the Treatment of their Slaves--Dinner Table in New
Orleans--American Manners.
The decided part acted by the Baptist missionaries in the British
Colonies, in reference to slavery, made me anxious to know the
whereabouts of the Baptist minister in New Orleans on that subject; and
I therefore visited his place of worship again in the afternoon. They
were engaged in celebrating the ordinance of the Lord's Supper. A very
clean and neatly-dressed black woman was standing in the portico,
looking in, and watching the proceedings with deep interest. She
evidently wished to enter, but dared not. At the close I introduced
myself to the minister as Davies, from British Guiana, attached to the
ministry of the missionaries of the London Society. He was very kind
and cordial, and pressed my wife and myself to go home with him to tea.
We accepted the invitation. Among other questions, he asked how our
negroes worked, now that they were free? I told him, "Very well indeed;
and you may very safely venture to emancipate your slaves as soon as
you please." This led us at once _in medias res_. His views I found to
be simply as follows: how pious! how plausible! how convenient! how
extensively prevalent in reference to other evils than slavery!
"Slavery is a political institution. As a Christian minister, I have
nothing to do with politics. My business is to preach the Gospel, and
try to save men's souls. In this course I am sanctioned by the example
of the Apostle Paul. Slavery existed in his day; but he turned not
aside from the great object to attempt its overthrow. He simply told
masters and slaves their duty, without at all interfering with the
relation subsisting between them. Besides, the opposite of this course
would render us and our churches unpopular, and thereby destroy our
usefulness." He also seemed very sore at the idea of the Christianity
of slave-holders being at all called in question. "People," said he, or
words to the same effect, "may spare themselves the trouble to pass
resolutions of non-fellowship with us; we wish for no fellowship with
those who are so uncharitable as to question our piety." I began now to
understand why the Abolitionists call the American churches "the
bulwark of slavery."
Subsequently, on the same day, I had conversation with a young man,
whom I had that afternoon seen sitting down at the Lord's Table in the
Baptist Church. He told me that there were in New Orleans two Baptist
Churches of coloured people, presided over by faithful and devoted
pastors of their own colour. "And does your pastor," I inquired,
"recognise them, and have fellowship with them?" "Oh! yes, he has often
preached to them. He feels very anxious, I can assure you, for the
conversion of the slaves." "And do those coloured preachers ever occupy
your pulpit?" "Oh, dear me, no!" with evident alarm. "Why not? You say
they are good men, and sound in doctrine." "Oh! they would not be
tolerated. Besides, they are accustomed to speak in broken English, and
in very familiar language; otherwise the slaves could not understand
them. The slaves, you know, cannot read, and are not allowed to learn."
This he said in a tone of voice which indicated an entire acquiescence
in that state of things, as if he thought the arrangement perfectly
right. But what iniquity! To come between the Word of God and his
rational creature! To interpose between the light of Heaven and the
soul of man! To withhold the lamp of life from one-sixth of the entire
population! Of all the damning features of American slavery, this is
the most damning!
"I suppose," continued I, "if any of the black people come to your
churches, they have to sit by themselves?"
_Young Man._--"Of course: I have never seen it otherwise."
_Myself._--"And I have never before seen it so. With us, in British
Guiana, blacks and whites mingle together indiscriminately in the
worship of our common Father."
_Young Man._ (with amazement).--"There must be a a great change here
before it comes to that. It must appear very strange."
_Myself._--"Very much like heaven where they shall come together from
the east and from the west, from the north and from the south, &c. Why,
we have black deacons, who, at the celebration of the Lord's Supper,
carry the bread and wine, and give them even to white people."
_Young Man._ (with more astonishment than ever, and in a tone of
offended dignity).--"I don't think I could stand that--I don't! A great
change must take place in my feelings before I could. I don't like to
mingle Ham and Japhet together for my part--I don't!"
_Myself._--"Why, they were mingled together in the ark."
_Young Man._--"Yes; but old Noah quarrelled with Ham soon after he came
out, and cursed him."
_Myself._--"Granted; but you and your pastor profess to be anxious for
the slaves' conversion to God, and thereby to roll away the curse."
Here the dialogue ended.
In the evening I was desirous of hearing Dr. Hawkes, an Episcopalian
minister, of whose talents and popularity I had heard much in New
Orleans; but, finding that he did not preach in the evening, I went
again to hear Dr. Scott at the Presbyterian Church. Having stood a
considerable time at the door inside, and receiving no encouragement to
advance, I ventured, along with my wife, to enter the pew next to the
door. This proved a most unfortunate position. There was not light
enough to take any notes; while the incessant opening and shutting of
the door, with its rusty hinges, made it extremely difficult to hear.
The discourse, however, which was again addressed to young men in great
cities, was characterized by all the power and piety which
distinguished the one of the previous Sabbath. I retired deeply
impressed with the value of such a ministry in such a place. Dr. Scott
was one of the American delegates to the Conference for the formation
of the Evangelical Alliance in 1846. He is a Southern man, born and
bred amidst the wilds of Tennessee, whose early educational advantages
were very small. He is, in a great measure, a self-made man. Brought up
in the midst of slavery, he is (I rejoice to hear) a cordial hater of
the system. As a minister, he is "thoroughly furnished--a workman that
needeth not to be ashamed." His knowledge of the world, as well as of
the Word of God and of the human heart, is extensive, and is turned to
the best account in his ministrations. In leaving New Orleans I felt no
regret, but that I had not called upon this good man.
On Monday morning, the 8th of February, I had a peep at the House of
Representatives of the State of Louisiana, then in session at New
Orleans. The room, a dark and dingy-looking place, was fitted up with
desks and seats in the form of the letter D. A desk and a spittoon were
allowed to each honourable member,--the latter article being deemed as
necessary as the former. Whether smoking was suffered during the hours
of business or not I cannot tell, but the room smelt horribly of stale
tobacco. Between fifty and sixty members were present, and never
certainly, either in the Old World or in the New, did I see an
assemblage of worse-looking men. They seemed fitted for any deeds of
robbery, blood, and death. Several distinguished duellists were pointed
out to me; among them Colonel Crane, an old man, who had repeatedly
fought with Mr. Bowie, the inventor of the "Bowie knife," and had
killed several men in personal combat! The motion before the house just
at that time was for the release from prison of a Mr. Simms, who a few
days before had violently assaulted one of the members in the lobby. He
was released accordingly. Who will not pity the 200,000 slaves of this
State, who are at the "tender mercies" of these sanguinary men? Nor let
it be said, as it often is, that New Orleans and Louisiana are not a
fair specimen of things even in the South,--that they are more French
than American, &c. This is not the case. Nothing in New Orleans struck
me more forcibly than its thoroughly American character. American
usages, American influence, American laws, and American religion are
there predominant. Things were much better for the black and coloured
people when it was not so. The French treated their slaves incomparably
kinder than the Americans do. They often married coloured women, and
invariably treated their own coloured offspring, whether legitimate or
illegitimate, with tenderness and regard. They had them suitably
educated and adequately provided for; so that, at the present moment, a
large portion of the city of New Orleans is the freehold property of
coloured persons. Not so act the Americans. They indulge in the
grossest licentiousness with coloured women, but would shudder at the
idea of marrying one of them; and, instead of giving any property to
their coloured offspring, they do not scruple to sell them as slaves!
Had I gone to the Roman Catholic cathedral in that city, which is
attended chiefly by the French and their descendants, I should have
found no negro pew, but persons of all colours intermingled together in
religious observances. The Southerners seem to have no heart--no
feeling, except that of love to the almighty dollar.
The population of New Orleans is about 90,000. On this mass of people
are brought to bear the labours of at least thirteen ministers of the
Methodist Episcopal Church, seven Presbyterians, four Episcopalians,
and three Baptists,--all professedly evangelical;--besides a
considerable number of Roman Catholics, and other non-evangelical
teachers. But Satan has there a large array of synagogues.
I omitted, at the proper time, to describe the scene we witnessed at
our "private" lodgings the first day we sat down to dinner. Though it
was called a "private" boarding-house, and we had taken the apartments
as such, we found ourselves surrounded by about thirty boarders! These
were all respectable men, or rather men whom, from their position in
society, you would expect to be respectable. Doctors, lieutenants in
the army, captains, merchants, editors, clerks of the senate, and so
forth, were among them. My wife was the only lady besides the mistress
of the house.
We were all waiting in an ante-room for the summons to dinner. It came.
The door of the dining-room was thrown open; and before you could have
said "Jack Robinson," the whole had rushed through, were seated at
table, and sending forth a forest of forks in the direction of the
various dishes! I had often heard of this wolfish habit, but thought
our cousins were caricatured. Here, however, was the reality. Had I not
been an eye-witness, I could not have believed it. Not a single seat
had been kept vacant for the only lady who had to be accommodated, and
we were both left to console ourselves in the ante-room! The landlady,
however, having "an eye to business," arranged for our accommodation at
the table. There had been on the table a turkey, a piece of beef, some
fish, and pastry,--all ready carved. Most of these things had instantly
disappeared,--the knives and forks had borne them away in triumph.
There was no waiting to be served: every one stuck his fork in what he
liked best, or what was most within his reach. It was a regular
scramble. The principle seemed to be to _begin_ to eat as soon as
possible, no matter what! Some began with nothing but potatoes, some
with a bit of bread, some with a piece of beef, some with a limb of the
turkey. Some, I noticed, beginning with fowl, then taking roast beef,
then boiled mutton, then fish, and then some pastry,--all on the same
plate, and--faugh!--portions of most of them there at the same time! No
change of plate,--that would have been extravagant, and would have
savoured of aristocracy. Freedom, it seemed, allowed every one to help
himself; and that with his own knife and fork, which he had before used
for all sorts of purposes. Such luxuries as salt-spoons and
mustard-spoons are very rare south of the Ohio. My wife asked the lady
of the house for a small slice of the ham she had before her, when the
latter very politely begged Mrs. Davies to lend her her knife to cut it
with! This was good society in New Orleans. Things improved as we
advanced towards the North; but in most places, though the Americans
provide bountifully, the cooking is not good, and they make a strange
jumble of things at table. They have the appearance of a people
suddenly raised in the world, and able to afford themselves nice
things, but very ignorant and awkward in the use of them. With so much
hurry to begin, the time occupied in eating by our company was very
short. We Britishers had scarcely begun, when one and another got up
from table, finishing his dinner as he walked away. They cannot bear to
sit at table a moment longer than is absolutely necessary. While we
remained seated, they passed before us on their way out,--one eating,
one picking his teeth, one scraping his throat, one spitting on the
floor. Of course, we seldom made a hearty meal under such
circumstances.
LETTER XI.
Farewell to New Orleans--Revolting Bargain--"The Anglo Saxon"
Steam-boat--Moderate Fare--Steam Navigation of the Mississippi--Steam
boat and Railway Literature--Parting View of the "Crescent City"--Slave
Advertisements--Baton Rouge--A Sugar Estate--Fellow-Passengers--The
Ladies' Cabin--A Baptist Minister--A Reverend Slave-holder.
Preparing to leave New Orleans, on the evening of the 8th of February,
we called for our bill, and found, for the nine days of our stay, a
charge of eight dollars more than we had agreed for. Unwilling to be
imposed upon, I remonstrated; and we split the difference with our
"smart" landlady. We turned our backs upon the city, with a hearty
wish that we might never see it again. It is a horrid place. Bowie
knives, revolving pistols, and other deadly weapons, are exposed for
sale on every side,--a pretty clear proof of an extensive demand.
Shall I tell you of a most revolting abomination, which I know, on good
authority, occurred about the time we were there? A large importer of
slaves from the "slave-breeding" States, having on board a considerable
number of young women, made an offer of the use of their persons to a
volunteer regiment of soldiers, then waiting to be conveyed to Mexico.
The offer was accepted; and the wretch boasted that he had made 700
dollars, or 150_l._ sterling, by the transaction! The laws of this
_great_ and _free_ country had, however, consigned these helpless young
women to his absolute disposal! Alas! for Freedom, had she no holier
home than the Southern States of the American Union! And yet of the
country in which this licentious bargain was made, even John Todd, the
excellent author of "Lectures to Children," thus writes,--"This land is
free. The mind is here free,--and the child is to be born--if indeed he
ever will be born--whose powers and faculties may not be called out and
cultivated. There is no bondage to forms or precedents; but the whole
mass may be seasoned, leavened, and moved, and is at liberty to do what
is great and good in the way that is most convenient."