Chapter I…

Chapter I

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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II. GENERAL RESULTS

Having given a general outline of our sojourn in Antigua, we proceed to a mere minute account of the results of our investigations. We arrange the testimony in two general divisions, placing that which relates to the past and present condition of the colony in one, and that which bears directly upon the question of slavery in America in another.

RELIGION.

There are three denominations of Christians in Antigua: the Established Church; the Moravians, and Wesleyans. The Moravians number fifteen thousand--almost exclusively negroes. The Wesleyans embrace three thousand members, and about as many more attendants. Of the three thousand members, says a Wesleyan missionary, "not fifty are whites--a larger number are colored; but the greater part black." "The attendance of the negro population at the churches and chapels," (of the established order,) says the Rector of St. John's, "amounts to four thousand six hundred and thirty-six." The whole number of blacks receiving religious instruction from these Christian bodies, making allowance for the proportion of white and colored included in the three thousand Wesleyans, is about twenty-two thousand--leaving a population of eight thousand negroes in Antigua who are unsupplied with religious instruction.

The Established Church has six parish churches, as many "chapels of ease," and nine clergymen. The Moravians have five settlements and thirteen missionaries. The Wesleyans have seven chapels, with as many more small preaching places on estates, and twelve ministers; half of whom are itinerant missionaries, and the other half, local preachers, employed as planters, or in mercantile, and other pursuits, and preaching only occasionally. From the limited number of chapels and missionaries, it may be inferred that only a portion of the twenty-two thousand can enjoy stated weekly instruction. The superintendent of the Moravian mission stated that their chapels could not accommodate more than one third of their members.

Each of the denominations complains of the lack of men and houses. The Wesleyans are now building a large chapel in St. John's. It will accommodate two thousand persons. "Besides free sittings, there will be nearly two hundred pews, every one of which is now in demand."

However much disposed the churches of different denominations might have been during slavery to maintain a strict discipline, they found it exceedingly difficult to do so. It seems impossible to elevate a body of slaves, remaining such, to honesty and purity. The reekings of slavery will almost inevitably taint the institutions of religion, and degrade the standard of piety. Accordingly the ministers of every denomination in Antigua, feel that in the abolition of slavery their greatest enemy has been vanquished, and they now evince a determination to assume higher ground than they ever aspired to during the reign of slavery. The motto of all creeds is, "We expect great things of freemen." A report which we obtained from the Wesleyan brethren, states, "Our own brethren preach almost daily." "We think the negroes are uncommonly punctual and regular in their attendance upon divine worship, particularly on the Sabbath." "They always show a readiness to contribute to the support of the gospel. With the present low wages, and the entire charge of self-maintenance, they have little to spare." Parham and Sion Hill (taken as specimens) have societies almost entirely composed of rural blacks--about thirteen hundred and fifty in number. These have contributed this year above £330 sterling, or sixteen hundred and fifty dollars, in little weekly subscriptions; besides giving to special objects occasionally, and contributing for the support of schools.[A]

[Footnote A: The superintendent of the Wesleyan mission informed us that the collection in the several Wesleyan chapels last year, independent of occasional contributions to Sunday schools, Missionary objects, &c., amounted to £850 sterling, or more than $4000!]

In a letter dated December 2d, 1834, but four months after emancipation, and addressed to the missionary board in England, the Rev. B. Harvey thus speaks of the Moravian missions: "With respect to our people, I believe; I may say that in all our places here, they attend the meetings of the church more numerously than ever, and that many are now in frequent attendance who could very seldom appear amongst us during slavery." The same statements substantially were made to us by Mr. H., showing that instead of any falling off the attendance was still on the increase.

In a statement drawn up at our request by the Rector of St. John's, is the following: "Cases of discipline are more frequent than is usual in English congregations, but at the same time it should be observed, that a closer oversight is maintained by the ministers, and a greater readiness to submit themselves (to discipline) is manifested by the late slaves here than by those who have always been a free people." "I am able to speak very favorably of the attendance at church--it is regular and crowded." "The negroes on some estates have been known to contribute willingly to the Bible Society, since 1832. They are now beginning to pay a penny and a half currency per week for their children's instruction."

MORALITY.

The condition of Antigua, but a very few years previous to emancipation, is represented to have been truly revolting. It has already been stated that the Sabbath was the market day up to 1832, and this is evidence enough that the Lord's day was utterly desecrated by the mass of the population. Now there are few parts of our own country, equal in population, which can vie with Antigua in the solemn and respectful observance of the Sabbath. Christians in St. John's spoke with joy and gratitude of the tranquillity of the Sabbath. They had long been shocked with its open and abounding profanation--until they had well-nigh forgot the aspect of a Christian Sabbath. At length the full-orbed blessing beamed upon them, and they rejoiced in its brightness, and thanked God for its holy repose.

All persons of all professions testify to the fact that marriages are rapidly increasing. In truth, there was scarcely such a thing as marriage before the abolition of slavery. Promiscuous intercourse of the sexes was almost universal. In a report of the Antigua Branch Association of the Society for advancing the Christian Faith in the British West Indies, (for 1836,) the following statements are made:

"The number of marriages in the six parishes of the island, in the year 1835, the first entire year of freedom, was 476; all of which, excepting about 50, were between persons formerly slaves. The total number of marriages between slaves solemnized in the Church during the nine years ending December 31, 1832, was 157; in 1833, the last entire year of slavery, it was 61."

Thus it appears that the whole number of marriages during ten years previous to emancipation (by far the most favorable ten years that could have been selected) was but half as great as the number for a single year following emancipation!

The Governor, in one of our earliest interviews with him, said, "the great crime of this island, as indeed of all the West India Colonies, has been licentiousness, but we are certainly fast improving in this particular." An aged Christian, who has spent many years in the island, and is now actively engaged in superintending several day schools for the negro children, informed us that there was not one third as much concubinage as formerly. This he said was owing mainly to the greater frequency of marriages, and the cessation of late night work on the estates, and in the boiling houses, by which the females were constantly exposed during slavery. Now they may all be in their houses by dark. Formerly the mothers were the betrayers of their daughters, encouraging them to form unhallowed connections, and even selling them to licentious white and colored men, for their own gain. Now they were using great strictness to preserve the chastity of their daughters.

A worthy planter, who has been in the island since 1800, stated, that it used to be a common practice for mothers to sell their daughters to the highest bidder!--generally a manager or overseer. "But now;" said he, "the mothers hold their daughters up for marriage, and take pains to let every body know that their virtue is not to be bought and sold any longer." He also stated that those who live unmarried now are uniformly neglected and suffer great deprivations. Faithfulness after marriage, exists also to a greater extent than could have been expected from the utter looseness to which they had been previously accustomed, and with their ignorance of the nature and obligations of the marriage relation. We were informed both by the missionaries and the planters, that every year and month they are becoming more constant, as husband and wife, more faithful as parents, and more dutiful as children. One planter said that out of a number who left his employ after 1834, nearly all had companions on other estates, and left for the purpose of being with them. He was also of the opinion that the greater proportion of changes of residence among the emancipated which took place at that time, were owing to the same cause.[A] In an address before the Friendly Society in St. John's, the Archdeacon stated that during the previous year (1835) several individuals had been expelled from that society for domestic unfaithfulness; but he was happy to say that he had not heard of a single instance of expulsion for this cause during the year then ended. Much inconvenience is felt on account of the Moravian and Wesleyan missionaries being prohibited from performing the marriage service, even for their own people. Efforts are now making to obtain the repeal of the law which makes marriages performed by sectarians (as all save the established church are called) void.

[Footnote A: What a resurrection to domestic life was that, when long severed families flocked from the four corners of the island to meet their kindred members! And what a glorious resurrection will that be in our own country, when the millions of emancipated beings scattered over the west and south, shall seek the embraces of parental and fraternal and conjugal love.]

That form of licentiousness which appears among the higher classes in every slaveholding country, abounded in Antigua during the reign of slavery. It has yielded its redundant fruits in a population of four thousand colored people; double the number of whites. The planters, with but few exceptions, were unmarried and licentious. Nor was this vice confined to the unmarried. Men with large families, kept one or more mistresses without any effort at concealment. We were told of an "Honorable" gentleman, who had his English wife and two concubines, a colored and a black one. The governor himself stated as an apology for the prevalence of licentiousness among the slaves, that the example was set them constantly by their masters, and it was not to be wondered at if they copied after their superiors. But it is now plain that concubinage among the whites is nearly at an end. An unguarded statement of a public man revealed the conviction which exists among his class that concubinage must soon cease. He said that the present race of colored people could not be received into the society of the whites, because of illegitimacy; but the next generation would be fit associates for the whites, because they would be chiefly born in wedlock.

The uniform testimony respecting intemperance was, that it never had been one of the vices of the negroes. Several planters declared that they had rarely seen a black person intoxicated. The report of the Wesleyan missionaries already referred to, says, "Intemperance is most uncommon among the rural negroes. Many have joined the Temperance Society, and many act on tee-total principles." The only colored person (either black or brown) whom we saw drunk during a residence of nine weeks in Antigua, was a carpenter in St. John's, who as he reeled by, stared in our faces and mumbled out his sentence of condemnation against wine bibbers, "--Gemmen--you sees I'se a little bit drunk, but 'pon honor I only took th--th-ree bottles of wine--that's all." It was "Christmas times," and doubtless the poor man thought he would venture for once in the year to copy the example of the whites.

In conclusion, on the subject of morals in Antigua, we are warranted in stating, 1st., That during the continuance of slavery, immoralities were rife.

2d. That the repeated efforts of the home Government and the local Legislature, for several successive years previous to 1834, to ameliorate the system of slavery, seconded by the labors of clergymen and missionaries, teachers and catechists, to improve the character of the slaves, failed to arrest the current of vice and profligacy. What few reformations were effected were very partial, leaving the more enormous immoralities as shameless and defiant as ever, up to the very day of abolition; demonstrating the utter impotence of all attempts to purify the streams while the fountain is poison.

3d. That the abolition of slavery gave the death blow to open vice, overgrown and emboldened as it had become. Immediate emancipation, instead of lifting the flood-gates, was the only power strong enough to shut them down! It restored the proper restraints upon vice, and supplied the incentives to virtue. Those great controllers of moral action, self-respect, attachment to law, and veneration for God, which slavery annihilated, freedom has resuscitated, and now they stand round about the emancipated with flaming swords deterring from evil, and with cheering voices exhorting to good. It is explicitly affirmed that the grosser forms of immorality, which in every country attend upon slavery, have in Antigua either shrunk into concealment or become extinct.

BENEVOLENT INSTITUTIONS.

We insert here a brief account of the benevolent institutions of Antigua. Our design in giving it, is to show the effect of freedom in bringing into play those charities of social life, which slavery uniformly stifles. Antigua abounds in benevolent societies, all of which have been materially revived since emancipation, and some of them have been formed since that event.

THE BIBLE SOCIETY.

This is the oldest society in the island. It was organized in 1815. All denominations in the island cordially unite in this cause. The principal design of this society is to promote the Circulation of the Scriptures among the laboring population of the island. To secure this object numerous branch associations--amounting to nearly fifty--have been organized throughout the island among the negroes themselves. The society has been enabled not only to circulate the Scriptures among the people of Antigua, but to send them extensively to the neighboring islands.

The following table, drawn up at our request by the Secretary of the Society, will show the extent of foreign operations:

Years. Colonies Supplied. Bibles. Test's. 1822 Anguilla 94 156 23 Demerara 18 18 24 Dominica 89 204 25 Montserrat 57 149 27 Nevis 79 117 32 Saba 6 12 33 St. Bart's 111 65 34 St. Eustatius 97 148 35 St. Kitts 227 487 St. Martins 48 37 36 Tortola 69 136 To 1837 Trinidad 25 67 ____ ____ Total 920 1596

From the last annual report we quote the following cheering account, touching the events of 1834:

"The next event of importance in or annals is the magnificent grant of the parent society, on occasion of the emancipation of the slaves, and the perpetual banishment of slavery from the shores of Antigua, on the first of August, 1834; by which a choice portion of the Holy Scriptures was gratuitously circulated to about one third of the inhabitants of this colony. Nine thousand seven hundred copies of the New Testament, bound together with the book of Psalms, were thus placed at the disposal of your committee."

* * * "Following hard upon this joyful event another gratifying circumstance occurred among us. The attention of the people was roused, and their gratitude excited towards the Bible Society, and they who had freely received, now freely gave, and thus a considerable sum of money was presented to the parent society in acknowledgment of its beneficent grant."

We here add an extract from the annual report for 1826. Its sentiments contrast strongly with the congratulations of the last report upon 'the joyful event' of emancipation.

"Another question of considerable delicacy and importance still remains to be discussed. Is it advisable, under all the circumstances of the case, to circulate the Holy Scriptures, without note of comment, among the slave population of these islands? Your Committee can feel no hesitation in affirming that such a measure is not merely expedient, but one of almost indispensable necessity. The Sacred Volume is in many respects peculiarly adapted to the slave. It enjoins upon him precepts so plain, that the most ignorant cannot fail to understand them: 'Slaves, obey in all things your masters, not with eye service, as men pleasers, but in singleness of heart, fearing God.' It furnishes him with motives the most impressive and consoling: 'Ye serve,' says the Apostle, 'the Lord Christ.' It promises him rewards sufficient to stimulate the most indolent to exertion: 'Whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.' And it holds forth to him an example so glorious, that it would ennoble even angels to imitate it: 'Let this mind be in you which was also in Christ Jesus, who made himself of no reputation, and took upon him the form of a slave!'"

"It may here be proper to observe, that the precise import of the word, which in general throughout the English Bible is translated servant, is strictly that which has been assigned it in the foregoing quotations; (!) and so understood, the Sacred Volume will be found to hold out to our slaves, both by precept and example the most persuasive and the most compelling motives to industry, obedience, and submission."

Nothing could more plainly show the corrupting influences of slavery, upon all within its reach, than this spectacle of a noble, religious institution, prostituted to the vile work of defending oppression, and, in the zeal of its advocacy, blasphemously degrading the Savior into a self-made slave!

The receipts of the Antigua Branch Society have greatly increased since emancipation. From receipts for the year 1836, in each of the British islands, it appears that the contributions from Antigua and Bermuda, the only two islands which adopted entire emancipation, are about double those from any other two islands.

MISSIONARY ASSOCIATIONS.

These associations are connected with the Wesleyan mission, and have been in existence since 1820. Their object is to raise funds for the parent society in England. Although it has been in existence for several years, yet it was mostly confined to the whites and free people of color, during slavery. The calling together assemblies of rural negroes, and addressing them on the subject of missions, and soliciting contributions in aid of the cause, is a new feature in the missionary operations to which nothing but freedom could give birth.

TEMPERANCE SOCIETIES.

The first temperance society in Antigua was formed at the beginning of 1836. We give an extract from the first annual report: "Temperance societies have been formed in each town, and on many of the estates. A large number of persons who once used spirituous liquors moderately, have entirely relinquished the use. Some who were once intemperate have been reclaimed, and in some instances an adoption of the principles of the temperance society, has been followed by the pursuit and enjoyment of vital religion. Domestic peace and quietness have superseded discord and strife, and a very general sense of astonishment at the gross delusion which these drinks have long produced on the human species is manifest."

"The numbers on the various books of the society amount to about 1700. One pleasing feature in their history, is the very small number of those who have violated their pledge."

"On several estates, the usual allowance of spirits has been discontinued, and sugar or molasses substituted."

The temperance society in Antigua may be specially regarded as a result of emancipation. It is one of the guardian angels which hastened to the island as soon as the demon of slavery was cast out.

FRIENDLY SOCIETIES.

The friendly societies are designed exclusively for the benefit of the negro population. The general object is thus stated in the constitution of one of these societies: "The object of this society is to assist in the purchase of articles of mourning for the dead; to give relief in cases of unlooked for distress; to help those who through age or infirmities are incapable of helping themselves by marketing, or working their grounds; to encourage sobriety and industry, and to check disorderly and immoral conduct."

These societies obtain their funds by laying a tax of one shilling per month on every member above eighteen years of age, and of six pence per month on all members under that age and above twelve, which is the minimum of membership. The aged members are required to pay no more than the sum last mentioned.

The first society of this kind was established in St. John's by the present rector, in 1829. Subsequently the Moravians and Wesleyans formed similar societies among their own people. Independent of the pecuniary assistance which these societies bestow, they encourage in a variety of ways the good order of the community. For example, no one is allowed to receive assistance who is "disabled by drunkenness, debauchery, or disorderly living;" also, "if any member of the society, male or female, is guilty of adultery or fornication, the offending member shall be suspended for so long a time as the members shall see fit, and shall lose all claim on the society for any benefit during the suspension, and shall not be readmitted until clear and satisfactory evidence is given of penitence." Furthermore, "If any member of the society shall be expelled from the church to which he or she belongs, or shall commit any offence punishable by a magistrate, that member forfeits his membership in the society." Again, the society directly encourages marriage, by "making a present of a young pig to every child born in wedlock, and according as their funds will admit of it, giving rewards to those married persons living faithfully, or single persons living virtuously, who take a pride in keeping their houses neat and tidy, and their gardens flourishing."

These societies have been more than doubled, both in the number of members and in the annual receipts, since emancipation.

Of the societies connected with the established church, the rector of St. John's thus speaks: "At the beginning of 1834 there were eleven societies, embracing 1602 members. At the beginning of 1835 they numbered 4197; and in 1836 there were 4560 members," almost quadrupled in two years!

The societies connected with the Moravian church, have more than doubled, both in members and funds, since emancipation. The funds now amount to $10,000 per year.

The Wesleyans have four Friendly societies. The largest society, which contained six hundred and fifty members, was organized in the month of August, 1834. The last year it had expended £700 currency, and had then in its treasury £600 currency.

Now, be it remembered that the Friendly societies exist solely among the freed negroes, and that the moneys are raised exclusively among them. Among whom? A people who are said to be so proverbially improvident, that to emancipate them, would be to abandon them to beggary, nakedness, and starvation;--a people who "cannot take care of themselves;" who "will not work when freed from the fear of the lash;" who "would squander the earnings of the day in debaucheries at night;" who "would never provide for to-morrow for the wants of a family, or for the infirmities of old age." Yea, among negroes these things are done; and that, too, where the wages are but one shilling per day--less than sufficient, one would reasonably suppose, to provide daily food.

DAILY MEAL SOCIETY.

The main object of this society is denoted by its name. It supplies a daily meal to those who are otherwise unprovided for. A commodious house had just been completed in the suburbs of the town, capable of lodging a considerable number of beneficiaries. It is designed to shelter those who are diseased, and cannot walk to and fro for their meals. The number now fed at this house is from eighty to a hundred. The diseased, who live at the dispensary, are mostly those who are afflicted with the elephantiasis, by which they are rendered entirely helpless. Medical aid is supplied free of expense. It is worthy of remark, that there is no public poor-house in Antigua,--a proof of the industry and prosperity of the emancipated people.

DISTRESSED FEMALES' FRIEND SOCIETY.

This is a society in St. John's: there is also a similar one, called the Female Refuge Society, at English Harbor. Both these societies were established and are conducted by colored ladies. They are designed to promote two objects: the support of destitute aged females of color, and the rescue of poor young colored females from vice. The necessity for special efforts for the first object, arose out of the fact, that the colored people were allowed no parochial aid whatever, though they were required to pay their parochial taxes; hence, the support of their own poor devolved upon themselves. The demand for vigorous action in behalf of the young, grew out of the prevailing licentiousness of slave-holding times. The society in St. John's has been in existence since 1815. It has a large and commodious asylum, and an annual income, by subscriptions, of £350, currency. This society, and the Female Refuge Society established at English Harbor, have been instrumental in effecting a great reform in the morals of females, and particularly in exciting reprobation against that horrid traffic--the sale of girls by their mothers for purposes of lust. We were told of a number of cases in which the society in St. John's had rescued young females from impending ruin. Many members of the society itself, look to it as the guardian of their orphanage. Among other cases related to us, was that of a lovely girl of fifteen, who was bartered away to a planter by her mother, a dissolute woman. The planter was to give her a quantity of cloth to the value of £80 currency, and two young slaves; he was also to give the grandmother, for her interest in the girl, one gallon of rum! The night was appointed, and a gig in waiting to take away the victim, when a female friend was made acquainted with the plot, just in time to save the girl by removing her to her own house. The mother was infuriated, and endeavored to get her back, but the girl had occasionally attended a Sabbath school, where she imbibed principles which forbade her to yield even to her mother for such an unhallowed purpose. She was taken before a magistrate, and indentured herself to a milliner for two years. The mother made an attempt to regain her, and was assisted by some whites with money to commence a suit for that purpose. The lady who defended her was accordingly prosecuted, and the whole case became notorious. The prosecutors were foiled. At the close of her apprenticeship, the young woman was married to a highly respectable colored gentleman, now resident in St. John's. The notoriety which was given to the above case had a happy effect. It brought the society and its object more fully before the public, and the contributions for its support greatly increased. Those for whose benefit the asylum was opened, heard of it, and came begging to be received.

This society is a signal evidence that the colored people neither lack the ability to devise, nor the hearts to cherish, nor the zeal to execute plans of enlarged benevolence and mercy.

The Juvenile Association, too, of which we gave some account in describing its anniversary, originated with the colored people, and furnishes additional evidence of the talents and charities of that class of the community. Besides the societies already enumerated, there are two associations connected with the Established Church, called the "Society for the Promotion of Christian Knowledge," and the "Branch Association of the Society for Advancing the Christian Faith in the British West Indies, &c." These societies are also designed chiefly for the benefit of the negro population.

EDUCATION.

Our inquiries under this head were directed to three principal points--first, The extent to which education prevailed previous to emancipation; second, The improvements introduced since; and third, The comparative capacity of negroes for receiving instruction.

Being providentially in the island at the season of the year when all the schools have their annual examinations, we enjoyed the most favorable opportunities for procuring intelligence on the subject of education. From various quarters we received invitations to attend school examinations. We visited the schools at Parham, Willoughby Bay, Newfield; Cedar Hall, Grace Bay, Fitch's Creek, and others: besides visiting the parochial school, the rectory school, the Moravian and Wesleyan schools, in St. John's. All the schools, save those in St. John's, were almost exclusively composed of emancipated children from the estates.

VISIT TO THE PAROCHIAL SCHOOL.

At the invitation of the Governor, we accompanied him to the annual examination of the parochial school, in St. John's, under the superintendance of the Episcopal church. It has increased greatly, both in scholars and efficiency, since emancipation, and contributions are made to its support by the parents whose children receive its benefits. We found one hundred and fifty children, of both sexes, assembled in the society's rooms. There was every color present, from the deepest hue of the Ethiopian, to the faintest shadowing of brown.

The boys constituting the first class, to the number of fifty, were called up. They read with much fluency and distinctness, equalling white boys of the same age anywhere. After reading, various questions were put to them by the Archdeacon, which they answered with promptness and accuracy. Words were promiscuously selected from the chapter they had read, and every one was promptly spelled. The catechism was the next exercise, and they manifested a thorough acquaintance with its contents.

Our attention was particularly called to the examination in arithmetic. Many of the children solved questions readily in the compound rules, and several of them in Practice, giving the different parts of the pound, shilling, and penny, used in that rule, and all the whys and wherefores of the thing, with great promptness. One lad, only ten years of age, whose attendance had been very irregular on account of being employed in learning a trade, performed intricate examples in Practice, with a facility worthy the counting-house desk. We put several inquiries on different parts of the process, in order to test their real knowledge, to which we always received clear answers.

The girls were then examined in the same studies and exercises, except arithmetic, and displayed the same gratifying proficiency. They also presented specimens of needlework and strawbraiding, which the ladies, on whose better judgment we depend, pronounced very creditable. We noticed several girls much older than the others, who had made much less advance in their studies, and on inquiry learned, that they had been members of the school but a short time, having formerly been employed to wield the heavy hoe in the cane field. The parents are very desirous to give their children education, and make many sacrifices for that purpose. Many who are field-laborers in the country, receiving their shilling a day, have sent their children to reside with some relations or friends in town, for the purpose of giving them the benefits of this school. Several such children were pointed out to us. The increase of female scholars during the first year of emancipation, was in this school alone, about eighty.

For our gratification, the Governor requested that all the children emancipated on the first of August, might be called up and placed on our side of the room. Nearly one hundred children, of both sexes, who two years ago were slaves, now stood up before us FREE. We noticed one little girl among the rest, about ten years old, who bore not the least tinge of color. Her hair was straight and light, and her face had that mingling of vermilion and white, which Americans seem to consider, not only the nonpareil standard of beauty, but the immaculate test of human rights. At her side was another with the deepest hue of the native African. There were high emotions on the countenances of those redeemed ones, when we spoke to them of emancipation. The undying principle of freedom living and burning in the soul of the most degraded slave, like lamps amid the darkness of eastern sepulchres, was kindling up brilliantly within them, young as they were, and flashing in smiles upon their ebon faces.

The Governor made a few remarks, in which he gave some good advice, and expressed himself highly pleased with the appearance and proficiency of the school.

His excellency remarked to us in a tone of pleasantry, "You see, gentlemen, these children have souls."

During the progress of the examination; he said to us, "You perceive that it is our policy to give these children every chance to make men of themselves. We look upon them as our future citizens." He had no doubt that the rising generation would assume a position in society above the contempt or opposition of the whites.

INFANT SCHOOLS IN THE COUNTRY.

We had the pleasure of attending one of the infant schools in the vicinity of Parham, on the east side of the island. Having been invited by a planter, who kindly sent his horse and carriage for our conveyance, to call and take breakfast with him on our way, we drove out early in the morning.

While we were walking about the estate, our attention was arrested by distant singing. As we cast our eyes up a road crossing the estate, we discovered a party of children! They were about twenty in number, and were marching hand in hand to the music of their infant voices. They were children from a neighboring estate, on their way to the examination at Parham, and were singing the hymns which they had learned at school. All had their Testaments in their hands, and seemed right merry-hearted.

We were received at the gate of the chapel by the Wesleyan missionary located in this distinct, a highly respectable and intelligent colored man, who was ten years since a slave. He gave us a cordial welcome, and conducted us to the chapel, where we found the children, to the number of four hundred, assembled, and the examination already commenced. There were six schools present, representing about twenty estates, and arranged under their respective teachers. The ages of the pupils were from three to ten or twelve. They were all, with the exception of two or three, the children of emancipated slaves.

They came up by classes to the superintendent's desk, where they read and were examined. They read correctly; some of them too, who had been in school only a few mouths, in any portion of the New Testament selected for them. By request of the superintendent, we put several inquiries to them, which they answered in a way which showed that they thought. They manifested an acquaintance with the Bible and the use of language which was truly surprising. It was delightful to see so many tiny beings stand around you, dressed in their tidy gowns and frocks, with their bright morning faces, and read with the self-composure of manhood, any passage chosen for them. They all, large and small, bore in their hands the charter of their freedom, the book by the influence of which they received all the privileges they were enjoying. On the cover of each was stamped in large capitals--"PRESENTED BY THE BRITISH AND FOREIGN BIBLE SOCIETY, IN COMMEMORATION OF THE FIRST OF AUGUST, 1834."

At the close of the examination, the rewards, consisting of books, work-bags, &c. &c., chiefly sent by a society of females in England, were distributed. It was impossible to repress the effervescence of the little expectants. As a little one four years old came up for her reward, the superintendent said to her--"Well, little Becky, what do you want?" "Me wants a bag," said Becky, "and me wants a pin-cushion, and me wants a little book." Becky's desires were large, but being a good girl, she was gratified. Occasionally the girls were left to choose between a book and a work-bag, and although the bag might be gaudy and tempting, they invariably took the book.

The teachers were all but one blacks, and were formerly slaves. They are very devoted and faithful, but are ill-qualified for their duties, having obtained all the learning they possess in the Sabbath school. They are all pious, and exert a harpy influence on the morals of their pupils.

The number of scholars has very greatly increased since emancipation, and their morals have essentially improved. Instances of falsehood and theft, which at first were fearfully frequent and bold, have much lessened. They begin to have a regard for character. Their sense of right and wrong is enlightened, and their power of resisting temptation, and adhering to right, manifestly increased.

On the whole, we know not where we have looked on a more delightful scene. To stand in front of the pulpit and look around on a multitude of negro children, gathered from the sordid huts into which slavery had carried ignorance and misery--to see them coming up, with their teachers of the same proscribed hue, to hear them read the Bible, answer with readiness the questions of their superintendent, and lift up together their songs of infant praise, and then to remember that two years ago these four hundred children were slaves, and still more to remember that in our own country, boasting its republicanism and Christian institutions, there are thousands of just such children under the yoke and scourge, in utter heathenism, the victims of tyrannic law or of more tyrannic public opinion--caused the heart to swell with emotions unutterable. There were as many intelligent countenances, and as much activity and sprightliness, as we ever saw among an equal number of children anywhere. The correctness of their reading, the pertinence of their replies, the general proofs of talent which they showed through all the exercises, evinced that they are none inferior to the children of their white oppressors.

After singing a hymn they all kneeled down, and the school closed with a prayer and benediction. They continued singing as they retired from the house, and long after they had parted on their different ways home, their voices swelled on the breeze at a distance as the little parties from the estates chanted on their way the songs of the school room.

WILLOUGHBY BAY EXAMINATION.

When we entered the school house at Willoughby Bay, which is capable of containing a thousand persons, a low murmur, like the notes of preparation, ran over the multitude. One school came in after we arrived, marching in regular file, with their teacher, a negro man, at their head, and their standard bearer following; next, a sable girl with a box of Testaments on her head. The whole number of children was three hundred and fifty. The male division was first called out, and marched several times around the room, singing and keeping a regular step. After several rounds, they came to a halt, filing off and forming into ranks four rows deep--in quarter-circle shape. The music still continuing, the girls sallied forth, went through the same evolutions, and finally formed in rows corresponding with those of the boys, so as to compose with the latter a semicircle.

The schools were successively examined in spelling, reading, writing, cyphering, &c., after the manner already detailed. In most respects they showed equal proficiency with the children of Parham; and in reading the Testament, their accuracy was even greater. In looking over the writing, several "incendiary" copies caught our eyes. One was, "Masters, give unto your servants that which is just and equal." Another, "If I neglect the cause of my servant, what shall I do when I appear before my Master!" A few years ago, had children been permitted to write at all, one such copy as the above would have exploded the school, and perchance sent the teacher to jail for sedition. But now, thanks to God! the Negro children of Antigua are taught liberty from their Bibles, from their song books, and from their copy books too; they read of liberty, they sing of it, and they write of it; they chant to liberty in their school rooms, and they resume the strains on their homeward way, till every rustling lime-grove, and waving cane-field, is alive with their notes, and every hillock and dell rings with "free" echoes.

The girls, in their turn, pressed around us with the liveliest eagerness to display their little pieces of needle-work. Some had samplers marked with letters and devices in vari-colored silk. Others showed specimens of stitching; while the little ones held up their rude attempts at hemming handkerchiefs, aprons, and so on.

During the exercises we spoke to several elderly women, who were present to witness the scene. They were laborers on the estates, but having children in the school, they had put on their Sunday dresses, and "come to see." We spoke to one, of the privileges which the children were enjoying, since freedom. Her eyes filled, and she exclaimed, "Yes, massa, we do tank de good Lord for bring de free--never can be too tankful." She said she had seven children present, and it made her feel happy to know that they were learning to read. Another woman said, when she heard the children reading so finely, she wanted to "take de word's out of da mouts and put em in her own." In the morning, when she first entered the school house, she felt quite sick, but all the pleasant things she saw and heard, had made her well, and she added, "I tell you, me massa, it do my old heart good to come here." Another aged woman, who had grand-children in the school, said, when she saw what advantages the children enjoyed, she almost cried to think she was not a child too. Besides these there were a number of adult men and women, whom curiosity or parental solicitude had brought together, and they were thronging about the windows and doors witnessing the various exercises with the deepest interest. Among the rest was one old patriarch, who, anxious to bear some part however humble in the exercises of the occasion, walked to and fro among the children, with a six feet pole in his hand, to keep order.

These schools, and those examined at Parham, are under the general supervision of Mr. Charles Thwaites, an indefatigable and long tried friend of the negroes.

We here insert a valuable communication which we received from Mr. T. in reply to several queries addressed to him. It will give further information relative to the schools.

Mr. Charles Thwaites' Replies to Queries on Education in Antigua.

1. What has been your business for some years past in Antigua?

A superintendent of schools, and catechist to the negroes.

2. How long have you been engaged in this business?

Twenty-four years. The first four years engaged gratuitously, ten years employed by the Church Missionary Society, and since, by the Wesleyan Missionary Society.

3. How many schools have you under your charge?

Sunday schools, (including all belonging to the Wesleyan Missionary Society,) eight, with 1850 scholars; day schools, seventeen with 1250 scholars; night schools on twenty-six estates, 336 scholars. The total number of scholars under instruction is about 3500.

4. Are the scholars principally the children who were emancipated in August, 1834?

Yes, except the children in St. John's, most of whom were free before.

5. Are the teachers negroes, colored, or white?

One white, four colored, and sixteen black.[A]

[Footnote A: This number includes only salaried teachers, and not the gratuitous.]

6. How many of the teachers were slaves prior to the first of August, 1834?

Thirteen.

7. What were their opportunities for learning?

The Sunday and night schools; and they have much improved themselves since they have been in their present employment.

8. What are their qualifications for teaching, as to education, religion, zeal, perseverance, &c.?

The white and two of the colored teachers, I presume, are well calculated, in all respects, to carry on a school in the ablest manner. The others are deficient in education, but are zealous, and very persevering.

9. What are the wages of these teachers?

The teachers' pay is, some four, and some three dollars per month. This sum is far too small, and would be greater if the funds were sufficient.

10. How and by whom are the expenses of superintendent, teachers, and schools defrayed?

The superintendent's salary, &c., is paid by the Wesleyan Missionary Society. The expenses of teachers and schools are defrayed by charitable societies and friends in England, particularly the Negro Education Society, which grants 50l. sterling per annum towards this object, and pays the rent of the Church Missionary Society's premises in Willoughby Bay for use of the schools. About 46l. sterling per annum is also raised from the children; each child taught writing and needle-work, pays 1-1/2d. sterling per week.

11. Is it your opinion that the negro children are as ready to receive instruction as white children?

Yes, perfectly so.

12. Do parents manifest interest in the education of their children?

They do. Some of the parents are, however, still very ignorant, and are not aware how much their children lose by irregular attendance at the schools.

13. Have there been many instances of theft among the scholars?

Not more than among any other class of children.

RESULTS.

Besides an attendance upon the various schools, we procured specific information from teachers, missionaries, planters, and others, with regard to the past and present state of education, and the weight of testimony was to the following effect:

First, That education was by no means extensive previous to emancipation. The testimony of one planter was, that not a tenth part of the present adult population knew the letters of the alphabet. Other planters, and some missionaries, thought the proportion might be somewhat larger; but all agreed that it was very small. The testimony of the venerable Mr. Newby, the oldest Moravian missionary in the island, was, that such was the opposition among the planters, it was impossible to teach the slaves, excepting by night, secretly. Mr. Thwaites informed us that the children were not allowed to attend day school after they were six years old. All the instruction they obtained after that age, was got at night--a very unsuitable time to study, for those who worked all day under an exhausting sun. It is manifest that the instruction received under six years of age, would soon be effaced by the incessant toil of subsequent life. The account given in a former connection of the adult school under the charge of Mr. Morrish, at Newfield, shows most clearly the past inattention to education. And yet Mr. M. stated that his school was a fair specimen of the intelligence of the negroes generally. One more evidence in point is the acknowledged ignorance of Mr. Thwaites' teachers. After searching through the whole freed population for a dozen suitable teachers of children. Mr. T. could not find even that number who could read well. Many children in the schools of six years old read better than their teachers.

We must not be understood to intimate that up to the period of the Emancipation, the planters utterly prohibited the education of their slaves. Public sentiment had undergone some change previous to that event. When the public opinion of England began to be awakened against slavery, the planters were indured, for peace sake, to tolerate education to some extent; though they cannot be said to have encouraged it until after Emancipation. This is the substance of the statements made to us. Hence it appears that when the active opposition of the planters to education ceased, it was succeeded by a general indifference, but little less discouraging. We of course speak of the planters as a body; there were some honorable exceptions.

Second, Education has become very extensive since emancipation. There are probably not less than six thousand children who now enjoy daily instruction. These are of all ages under twelve. All classes feel an interest in knowledge. While the schools previously established are flourishing in newness of life, additional ones are springing up in every quarter. Sabbath schools, adult and infant schools, day and evening schools, are all crowded. A teacher in a Sabbath school in St. John's informed us, that the increase in that school immediately after emancipation was so sudden and great, that he could compare it to nothing but the rising of the mercury when the thermometer is removed out of the shade into the sun.

We learned that the Bible was the principal book taught in all the schools throughout the island. As soon as the children have learned to read, the Bible is put into their hands. They not only read it, but commit to memory portions of it every day:--the first lesson in the morning is an examination on some passage of scripture. We have never seen, even among Sabbath school children, a better acquaintance with the characters and events recorded in the Old and New Testaments, than among the negro children in Antigua. Those passages which inculcate obedience to law are strongly enforced; and the prohibitions against stealing, lying, cheating, idleness, &c., are reiterated day and night.

Great attention is paid to singing in all the schools.

The songs which they usually sung, embraced such topics as Love to God--the presence of God--obedience to parents--friendship for brothers and sisters and schoolmates--love of school--the sinfulness of sloth, of lying, and of stealing. We quote the following hymn as a specimen of the subjects which are introduced into their songs: often were we greeted with this sweet hymn, while visiting the different schools throughout the island.

BROTHERLY LOVE.

CHORUS.

We're all brothers, sisters, brothers, We're sisters and brothers,

And heaven is our home. We're all brothers, sisters, brothers, We're sisters and brothers, And heaven is our home.

The God of heaven is pleased to see That little children all agree; And will not slight the praise they bring, When loving children join to sing: We're all brothers, sisters, brothers, &c.

For love and kindness please him more Than if we gave him all our store; And children here, who dwell in love, Are like his happy ones above. We're all brothers, sisters, brothers, &c.

The gentle child that tries to please, That hates to quarrel, fret, and teaze, And would not say an angry word-- That child is pleasing to the Lord. We're all brothers, sisters, brothers, &c.

O God! forgive, whenever we Forget thy will, and disagree; And grant that each of us, may find The sweet delight of being kind. We're all brothers, sisters, brothers, &c.

We were convinced that the negroes were as capable of receiving instruction as any people in the world. The testimony of teachers, missionaries, clergymen, and planters, was uniform on this point.

Said one planter of age and long experience on the island, "The negroes are as capable of culture as any people on earth. Color makes no difference in minds. It is slavery alone that has degraded the negro."

Another planter, by way of replying to our inquiry on this subject, sent for a negro child of five years, who read with great fluency in any part of the Testament to which we turned her. "Now," said the gentleman, "I should be ashamed to let you hear my own son, of the same age with that little girl, read after her." We put the following questions to the Wesleyan missionaries: "Are the negroes as apt to learn, as other people in similar circumstances?" Their written reply was this: "We think they are; the same diversified qualities of intellect appear among them, as among other people." We put the same question to the Moravian missionaries, to the clergymen, and to the teachers of each denomination, some of whom, having taught schools in England, were well qualified to judge between the European children and the negro children; and we uniformly received substantially the same answer. Such, however, was the air of surprise with which our question was often received, that it required some courage to repeat it. Sometimes it excited a smile, as though we could not be serious in the inquiry. And indeed we seldom got a direct and explicit answer, without previously stating by way of explanation that we had no doubts of our own, but wished to remove those extensively entertained among our countrymen. After all, we were scarcely credited in Antigua. Such cases as the following were common in every school: children of four and five years old reading the Bible; children beginning in their A, B, C's, and learning to read in four months; children of five and six, answering a variety of questions on the historical parts of the Old Testament; children but a little older, displaying fine specimens of penmanship, performing sums in the compound rules, and running over the multiplication table, and the pound, shilling, and pence table, without mistake.

We were grieved to find that most of the teachers employed in the instruction of the children, were exceedingly unfit for the work. They are very ignorant themselves, and have but little skill in the management of children. This however is a necessary evil. The emancipated negroes feel a great anxiety for the education of their children. They encourage them to go to school, and they labor to support them, while they have strong temptation to detain them at home to work. They also pay a small sum every week for the maintenance of the schools.

In conclusion, we would observe, that one of the prominent features of regenerated Antigua, is its education. An intelligent religion, and a religious education, are the twin glories of this emancipated colony. It is comment enough upon the difference between slavery and freedom, that the same agents which are deprecated as the destroyers of the one, are cherished as the defenders of the other.

Before entering upon a detail of the testimony which bears more directly upon slavery in America, we deem it proper to consider the inquiry.

"What is the amount of freedom in Antigua, as regulated by law?"

1st. The people are entirely free from the whip, and from all compulsory control of the master.

2d. They can change employers whenever they become dissatisfied with their situation, by previously giving a month's notice.

3d. They have the right of trial by jury in all cases of a serious nature, while for small offences, the magistrate's court is open. They may have legal redress for any wrong or violence inflicted by their employers.

4th. Parents have the entire control of their children. The planter cannot in any way interfere with them. The parents have the whole charge of their support.

5th. By an express provision of the legislature, it was made obligatory upon every planter to support all the superannuated, infirm, or diseased on the estate, who were such at this time of emancipation. Those who have become so since 1834, fall upon the hands of their relatives for maintenance.

6th. The amount of wages is not determined by law. By a general understanding among the planters, the rate is at present fixed at a shilling per day, or a little more than fifty cents per week, counting five working days. This matter is wisely left to be regulated by the character of the seasons, and the mutual agreement of the parties concerned. As the island is suffering rather from a paucity of laborers, than otherwise, labor must in good seasons command good wages. The present rate of wages is extremely low, though it is made barely tolerable by the additional perquisites which the people enjoy. They have them houses rent free, and in connection with them small premises forty feet square, suitable for gardens, and for raising poultry, and pigs, &c.; for which they always find a ready market. Moreover, they are burthened with no taxes whatever; and added to this, they are supplied with medical attendance at the expense of the estates.

7th. The master is authorized in case of neglect of work, or turning out late in the morning, or entire absence from labor, to reduce the wages, or withhold them for a time, not exceeding a week.

8th. The agricultural laborers may leave the field whenever they choose, (provided they give a month's previous notice,) and engage in any other business; or they may purchase land and become cultivators themselves, though in either case they are of course liable to forfeit their houses on the estates.

9th. They may leave the island, if they choose, and seek their fortunes in any other part of the world, by making provision for their near relatives left behind. This privilege has been lately tested by the emigration of some of the negroes to Demerara. The authorities of the island became alarmed lest they should lose too many of the laboring population, and the question was under discussion, at the time we were in Antigua, whether it would not be lawful to prohibit the emigration. It was settled, however, that such a measure would be illegal, and the planters were left to the alternative of either being abandoned by their negroes, or of securing their continuance by adding to their comforts and treating them kindly.

10. The right of suffrage, and eligibility to office are subject to no restrictions, save the single one of property, which is the same with all colors. The property qualification, however, is so great, as effectually to exclude the whole agricultural negro population for many years.

11th. The main constabulary force is composed of emancipated negroes, living on the estates. One or two trust-worthy men on each estate are empowered with the authority of constables in relation to the people on the same estate, and much reliance is placed upon these men, to preserve order and to bring offenders to trial.

12th. A body of police has been established, whose duty it is to arrest all disorderly or riotous persons, to repair to the estates in case of trouble, and co-operate with the constables, in arraigning all persons charged with the violation of law.

13th. The punishment for slight offences, such as stealing sugar-canes from the field, is confinement in the house of correction, or being sentenced to the tread-mill, for any period from three days to three months. The punishment for burglary, and other high offences, is solitary confinement in chains, or transportation for life to Botany Bay.

Such are the main features in the statutes, regulating the freedom of the emancipated population of Antigua. It will be seen that there is no enactment which materially modifies, or unduly restrains, the liberty of the subject. There are no secret reservations or postscript provisoes, which nullify the boon of freedom. Not only is slavery utterly abolished, but all its appendages are scattered to the winds; and a system of impartial laws secures justice to all, of every color and condition.

The measure of success which has crowned the experiment of emancipation in Antigua--an experiment tried under so many adverse circumstances, and with comparatively few local advantages--is highly encouraging to slaveholders in our country. It must be evident that the balance of advantages between the situation of Antigua and that of the South, is decidedly in favor of the latter. The South has her resident proprietors, her resources of wealth, talent, and enterprise, and her preponderance of white population; she also enjoys a regularity of seasons, but rarely disturbed by desolating droughts, a bracing climate, which imparts energy and activity to her laboring population, and comparatively numerous wants to stimulate and press the laborer up to the working mark; she has close by her side the example of a free country, whose superior progress in internal improvements, wealth, the arts and sciences, morals and religion, all ocular demonstration to her of her own wretched policy, and a moving appeal in favor of abolition; and above all, site has the opportunity of choosing her own mode, and of ensuring all the blessings of a voluntary and peaceable manumission, while the energies, the resources, the sympathies, and the prayers of the North, stand pledged to her assistance.

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