CHAPTER XLV.
A chapter on colour—Gradual removes from the negroes—Middle classes—Personal appearance—Devotions at their mirrors—Style of dress—Chapel belles—Passion for dress—Home and home scenes—The young men—Extreme officiousness—Higher classes of colour—Coloured Hebes—The chapel tea-party—Gastronomy and speeches—Wesleyan bazaar, and lunch-table—Gastronomic relics.
In commencing this “chapter on colour,” it may, perhaps, be deemed unnecessary for me to mention, that there are as many gradations in tint as there are in rank; but as some of my readers may not be perfectly aware of the fact, I prefer to be branded with the title of a “multiplier of words,” rather than omit any subject on which I may be able to afford information.
The several removes from a black are as follows:—The mongrel, the offspring of a black and mulatto; the mulatto, the offspring of a black and a white; the mustee, the offspring of a mulatto and a white; the fustee, the offspring of a mustee and a white; and the dustee, the offspring of a fustee and a white.[[42]] This last gradation is the connecting link between the degraded children of Ham, and the descendants of his more honoured brethren. It is to be noted, however, that the mulatto is not always fairer than the mongrel, or the mustee than the mulatto; and children of the same parents often exhibit as much, if not more, difference of complexion, as those of Europeans.[[43]]
Perhaps it may be considered almost an impertinence in me to remark—the fact is so well known both in England and the West Indies—that, among this numerous body of her majesty’s subjects, there are some of the highest respectability. Every West Indian island has its élite, and Antigua is not behind the rest. Many, very many, could be mentioned, who are superior in every way—well-read, strong-minded, with excellent natural talents, and unexceptionable, both in public and private life. It would afford me pleasure to name them; but I refrain from doing so, knowing that their applause will be sooner gained by remaining silent, and therefore will skim over the more general character of the class, noting, in the first place, some peculiar traits in their personal appearance.
The chief peculiarities in the coloured race are, the extreme pliancy of limbs, attenuation of person, large black eyes, and a profusion of black curling hair. The men are generally under than above the middle size, but in most instances, possessed of good figures.
The females are also small and slender, and are noted for an ambling gait, combined in many of them with an extreme affectation of manners. Many of them, unknowingly, are warm admirers of Lord Chesterfield’s “Advice,” and practise the “airs and graces” before a looking-glass with an intenseness and indefatigability which, no doubt, that great philosopher would fully appreciate.
We hear of the beautiful Narcissus being so enamoured of his own lovely features, when reflected in the clear waters, that he pined into a jonquil. Now, I cannot take upon myself to state this is exactly the case with the West Indian brunettes; but they do certainly “lingering look,” until a pretty considerable stock of patience would be exhausted.
Their toilets are laborious in the extreme; and they might exclaim, with Lady Mary W. Montague’s “Flavia,”—
“—————— I oft have sate,
While hours unheeded pass’d, in deep debate
How curls should fall, or where a braid to place;
If blue or scarlet best became my face!”
Sundays, marriages, and funerals, are the occasions appointed for making the greatest display. At other periods, a long dressing-gown, or “wrapper,” as it is termed in Antigua, with a many-coloured cotton kerchief around their shoulders, and their heads perhaps enveloped in a similar article, and slip-shod shoes, constitute their attire. But when “high-days and holidays” come, and an étalage is contemplated, one or two of their friends are generally called in to officiate as tire-women, and it must be allowed, their place is then no sinecure.
The style of dress adopted by ladies of this rank, when abroad, is very superb! Silks and satins of the most approved colours, challis and mousseline-de-laines of the gayest patterns, mantelets, and “Victoria cloaks,” bonnets covered with flowers, silk stockings, parasols of the most fashionable dimensions, gloves of the softest dyes, shoes and boots of every shade, reticules, with tassels and all complete, and pocket handkerchiefs, ornamented with lace in the manner dictated by the changeful goddess, added to a rather exuberant display of bijouterie, whose gold is deeply alloyed, and whose gems owe their brightest rays to the aid of different coloured foils, serve to increase the charms of the olive-tinged creole beauties.
Those of this class who frequent the chapel, and term themselves Methodists, make some slight difference in their apparel. Their bonnets, for example, are divested of flowers on the outside, for which they make amends by various twinings and counter-twinings of glossy ribbon and cotton lace, and filling their caps—I beg pardon, I mean their brides—but I am such an indifferent votary of fashion, that I am ever forgetting her technical terms—their brides, then, with such a profusion of flowers, which be they of Amaranthine birth I know not, but I am very sure, they are like nothing earthly—that their eyes, nose, and mouth, just peep forth like sentinels from some guarded fortress. Others, more scrupulous I suppose, discard the use of flowers altogether, and in their room call to their aid snowy blondes, and bows and puffs of choicest ribands. Jewellery is also interdicted, although a few of the smarter of the “chapel belles” contrive to smuggle a ring or two, a mock-cameo brooch, or a treble-gilt chain, into their outward adornments. Fashion is, however, worshipped by all. Their bonnets must be of the proper size, their collars and capes of the proper shape, their dresses of the proper length and breadth, and their waists reduced to the proper circumference.
But the sleeves of their dresses are the parts appropriated to the display of their most exquisite skill. One poor human brain could never invent the puffings, plaitings, and gatherings; quiltings, flutings, and bandings, which are lavished upon that peculiar portion of their dress; to devise them must be an arduous task, to construct them an herculean labour. The arrangement of their hair is also a work of no trifling nature, and takes up no small portion of their time; and the dealers in oils and pomades derive no small profit from such articles, which are indispensable in making their masses of black locks repose in their proper position.
But, jesting apart, it is really the very pinnacle of absurdity, to see the rage to which dress is carried, by this class of persons in particular, when their style of living and rank in society are taken into consideration. Their mothers are of that class who have been already described when speaking of the negroes, but who, it must be mentioned, disdain that term. Others again are mongrels or mulattos; themselves the offspring of those illicit alliances for which the West Indies, in their days of darkness, have been so disgracefully noted. These mothers have had, in almost every instance, the entire management of their children. Perfectly uneducated themselves, they of course see no charms in knowledge, and except the simple act of being able to spell through an easy lesson, or scrawl their own names, these unfortunate girls are brought up with no higher ambition than the wearing smart clothes, utterly unbefitting their station, and spending their lives in brushing and dressing their hair, or rubbing their teeth with a roll of tobacco. While their mothers, who keep a small shop, sell in the market, or huckster about the town to gain a subsistence, think they have performed the part of a good parent, by procuring for their daughters clothing which every well-thinking person must mourn to see them arrayed in.
Their houses are, in many instances, the domiciles I have also already described in the negro chapters, where, amid all these smart habiliments, the young persons whom you may see walking out with the air and dress of a duchess, herd together, eat the coarsest fare, perhaps never know the luxury of a table-cloth; and where the whole family, including male and female of every age, take their nightly repose together. Some of these young females are more industrious, and take in needlework of different kinds; but the amount of their earnings is lavished upon that all-absorbing object—dress. This, however, is the only species of work they will condescend to perform, for as to going out to service, they scorn the very idea.
The young men are equally scrupulous in adorning their persons; although, in many instances, very negligent in improving their minds. Their dress, which has been already described when speaking of the black beaux, they procure by following the several trades of tailors, shoemakers, joiners,[[44]] &c., and sometimes, I am sorry to say, by less honest means. They are far behind the females in appearance; for the latter, let them be ever so uneducated, have a certain gracefulness of manners, which, as long as they keep their mouths shut, tends to gloss over their ignorance. I have had opportunities of noticing this in public places of resort; the missionary bazaars, for example. The females sit or stand quietly in groups, and offend not the eye or ear by their coarseness of mien; but, on the contrary, the men have that dissolute, vulgar, cavalier manner, so characteristic of low, over-dressed vanity, that, were it in England, we should be led to keep a steady eye upon our pockets and watches, and feel ourselves safe only at a distance. Even in the West Indies, where the “swell mob” does not exist, a kind of unpleasantness of feeling steals over one upon their near approach, heightened, or rather produced, by their boldness and vulgar, officious conduct. They appear to know no difference of rank, but, in their obtruded remarks, forget their plebeian origin. This is more apparent in their behaviour to the higher classes of their own colour, whom they approach with the utmost familiarity, and unless they are speedily and properly discountenanced, prove as troublesome as the impertinent little gad-flies do to a quiet herd of cattle, when standing musing in some marshy pool.[[45]]
The higher class of coloured persons, which embraces a large portion of the community, I have already slightly glanced at; but still my work would indeed be incomplete did I not more fully endeavour to portray their worth and superiority. These are men, who, if not educated in England, have received the best instruction the West Indies could afford, aided by their own strenuous endeavours for information. Hospitable in the highest degree, with a hand ever open to grasp in friendship that of the strangers whom fate or the winds may lead to their pretty little island; living in an easy elegance of style—the possessors of warm and generous thoughts—the doers of high and noble actions—patriots in the full sense of the term, their services ever at the command of their country; of agreeable conversation and polished manners; these are the characteristics of many of our Antiguan coloured gentlemen. Their wives and daughters are, in several instances, as unexceptionable as themselves, and perform their social duties in the same pleasing manner.
Within the last few years, the young people have been more generally educated in England, and many of them exhibit superior talents, and have attained to no mean proficiency in the fine arts. Their manners, too, are, with but few exceptions, very graceful; their voices soft and mellifluous; and although, perhaps, rather more silent than in the present age is expected of women, what they do say is generally to the purpose.
Among these young daughters of a glowing clime, many very beautiful girls are to be met with. With a sufficiency of embonpoint to prevent the appearance of any “right angles” in their frame, they possess a sylph-like movement and an elastic step; while the large, black liquid eyes, the glossy jet hair, the long eye-lashes, and the soft olive tinge of their complexions, relieved by rosy lips and dazzling white teeth, would form no bad model for one of Mahomet’s houris.
Our sweet little queen has, unwittingly, done much to improve their beauty, in wearing her own fair hair in the simple style she does. As true and loyal subjects, the Creole girls can do nought but follow the example of their royal mistress; and the massy bunches of curls, which tended to give their features a degree of thickness really not their own, and caused them to look more sallow by the contrast, have given place to the more elegant, Madonna-like bands and braids.
The place of all others where the greatest display of coloured beaux and belles are to be found is at the tea-parties given at the Methodist chapel for charitable purposes.
It being a beautiful moonlight evening upon the last occasion of the kind, we determined to avail ourselves of it, and attend the party whose gastronomic performance was to commence at seven o’clock. Upon gaining the outer wall of the chapel, we found the gate guarded by a few of the “new police,” and the porter appointed to receive the tickets of admission, for which the sum of 2s. 6d. sterling was demanded.
Passing across the court-yard, we stopped for a few moments at an open window, to view the interior. The entertainment was held in the school-room, a large apartment, forming the ground-floor of the chapel; the walls of which were hung round with various pictorial embellishments, seen to advantage by the aid of the numerous lamps. We entered at that auspicious moment when nearly the whole of the company were assembled, and before the actual business of the evening commenced. The effect was really very picturesque, and the scene would have been worthy the painter’s pencil. The whole of the interior, with the exception of a space all round the apartment, reserved for a promenade, was laid out with tables, placed breadthwise, surrounded by well-dressed groups, and covered with all those delicate “cates and confections,” generally introduced at that social meal, which Cowper has celebrated.
The heat of the climate rendering it necessary to have all the windows thrown open, renders the use of large glass shades also necessary to prevent the tapers from being extinguished by the fresh land-breeze. On every table a pair of silver candlesticks supported the delicate sperm or wax candles, the clear light of which, heightened by their glittering screens, threw an air of cheerfulness on all. Many elegant little vases, filled with choice and fragrant flowers, were placed at stated distances, interspersed with baskets and plates of the most luscious fruits, while, at each end of the table, with their tea equipages of silver and china placed before them, was seated a lady-member of the chapel, whose zeal prompted her to prepare all this pretty display, for the benefit of the society. Every pillar of the apartment supported its appropriated lamps, which, reflected in the bright eyes of the assembled girls, shewed their brown faces to more advantage.
In about the centre of the apartment, elevated a foot or two from the floor, was placed the seraphine, at which a young lady (sister to the wife of one of the missionaries) presided, with quiet grace and great skill; and around this instrument were gathered the missionaries themselves. The business of the evening commenced by singing a “grace;” upon the conclusion of which, tea-spoons rattled, tea-cups danced from hand to hand, and every one appeared resolved to prove, par experience, the goodness of the plenteous fare placed before them. As for myself, I had full work for my eyes, and postponed the exercise of my masticatory powers until another opportunity.
Now, be it known to my English readers, that tea is a beverage West Indians seldom, if ever, indulge in; except those of the higher classes. When, then, such a mixed party of coloured persons meet together for the express purpose of partaking of that cup “which cheers, but not inebriates,” it is done by the lower classes merely for the sake of fashion, or to shew off their gala dress. Accordingly, some most ludicrous caricatures might have been taken, had Cruikshank or Phiz been of the party instead of myself. Some of this class sipped their tea with the same apparent relish they would have partaken of so much decoction of senna, or any other similar luxury the pretty new “druggist’s shop,” lately established in St. John’s, under the auspices of a son of “mighty Scotia,” so neatly dispenses. Others, with many a rueful look, talked of the delights of tea-parties, and of their own fondness for that fragrant herb, while they beat a tattoo upon their tea-cups; and some, again, with noble determination of purpose, stirred their smoking cup until a little cool, and then gulped down the whole quantum, much in the same way, and with the same happy countenances, as a débutant generally swallows his first glass of water from some of our English chalybeate springs.
The “young men” of the class already noticed, appeared to have been engaged the preceding forenoon in studying attitudes, for, collected in groups, they stood leaning against the pillars, distorting their forms and faces, and striving, I suppose, to emulate the statues of the “Apollo Belvidere,” or the “Farnesian Hercules.”
Everything in this world has its end, and consequently the time at length arrived when the repast—to which all appeared to do justice, and consumed such huge pyramids of cake as was marvellous in my eyes—was over, and at a signal from one of the preachers, they all knelt down to prayer; but while thus engaged, I could hear the repressed jingle of many a silver spoon, which some more careful dame was placing in security in her box or bag.
After the prayer, a few hymns were played and sung; during which period, I took the opportunity of walking with my companion around the space already mentioned, in order to obtain a full view of the assembled guests; and then followed some speeches by the missionaries and one or two of the leading members, which afforded much interest to the assembled group.
One old gentleman—a very excellent man, by the way, but rather too much given to prosing when in the pulpit—spoke in favour of tea-meetings and of the chapel debt, (to pay off which, these entertainments were given, as one means of raising money.) Another preacher gave us a long rambling anecdote of a bowie-knife; paid high compliments to the ladies, which were received by a grin of applause; said how much better it was to have these agreeable parties, and thus raise money, instead of the old way of trudging about from house to house, begging the inmates to put down their names for certain sums, and attributing the happy change to the fertile genius of the “tender sex;” and concluded by remarking, that in the course of a week or two there would be a bazaar held at the court-house, for the purpose of raising more cash to liquidate the chapel debt, at which he understood there was to be a solid lunch-table spread, besides one for confectionary; and although he liked tea very well, he liked lunch a great deal better.
After Mr. ——— had concluded, a mild, quiet-looking man rose, who spoke of social intercourse, referred to Job’s sons and daughters; talked of heaven and heavenly enjoyments; and then, after a few more speeches, more compliments to the ladies, a few more hymns, and a concluding prayer, came the cloaking, shawling, and bonneting, and we returned home, altogether pleased with our visit, and leaving the lady-givers of the repast packing away their silver urns and tea-pots, and all their other “goods and chattels,” with a clatter and clamour that would have awakened the “seven sleepers.”
Having been so well pleased with our visit to the tea-party, we resolved to attend at the Wesleyan Bazaar held at the court-house; and accordingly, on the day appointed, we drove to that handsome building, whose walls have seen many a smiling face, and echoed the sighs of many a heart—so mutable is everything in this world, sorrow ever treading upon the steps of joy!
The day was very warm; and upon entering the crowded apartment, the smell of the various viands from the predicted lunch-table completely overcame me for a few seconds; but recovering myself, after a short sojourn in one of the wings of the building, I ventured to return and look about me. The upper rooms of the court-house, where the council and assembly hold their meetings, had been appropriated to the occasion; the council-chamber (after having one of the temporary partitions taken down, thus including the lobby) was cleared of its chairs and tables; and in their place, fitted up with stalls, placed around the sides of the apartment, at which some of the chapel-ladies presided.
Here several little fancy articles were exhibited for sale, at the usual high prices; the best of which were, a pretty little baby-house, illustrative of the style of architecture most used in Antigua, and which was made from the long arrow (or sheath) of the sugar-cane, and a “pedlar woman” of old England in her red cloak, black bonnet, and basket on her arm, containing her numerous diversified wares, and hung round with other miniature symbols of her trade—the make and gift (with many other elegant trifles) of the accomplished daughters of a lady of Upper Holloway, England.
The other apartment, where the house of assembly hold their conclaves, was appropriated for the eating part of the amusement; and a very good amusement some of the company seemed to think it, if I may judge from appearances. On one long table was displayed a cold collation, consisting of savoury dishes, suited to the tastes of all, and where, for the charge of 1s. sterling, any one might fare most sumptuously. Those who preferred it, partook of sandwiches, for which the moderate charge of 2¼d. sterling was demanded; and upon my entrance, my eyes were first attracted by seeing a huge widow-Barnaby-looking woman, devouring them with a voracity I certainly did not expect to witness in that place. The other table displayed confections of various beautiful forms and kinds, interspersed with fruits and flowers; and where the younger people also seemed to find full employment.
Here again I could not help observing the low appearance of many of the “young men,” who, with hats placed on one side of their heads, and immense quantities of black hair smoothed to a half-straight fashion by the assistance of a plentiful supply of lard pomatum, and their thumbs stuck most (un)gracefully in their waistcoat pockets, were pacing the room and shewing off their smart apparel. I afterwards understood that many of these over-dressed specimens of mortality contrived to enter the room without paying the “quarter dollar” (1s. sterling) entrance money, by fascinating, I suppose, the door-keeper, who was too simple-hearted to denounce these peacock-like persons of conduct a sober-robed owl would scorn to be guilty of.
At length the appetites of all seemed to be appeased,—their motives for coming (to see and be seen) fully answered,—their appropriated sum of money expended,—and themselves loaded with pincushions and scent-bags, babies’ caps, and reticules, they began to disperse, and we ourselves took our departure, leaving some of the matrons, who had an eye to business, very eagerly making bargains for sundry portions of beef and ham, tongues, poultry, and cold mutton, jellies and cheese-cakes, and other gastronomic relics.
[[42]] This is the creole way of terming these different castes: the Spanish call them mulattos, tercerones, quarterons, and quinterones. There are also some intermediate names for the issue of unions between the negroes and coloured people, as sambos, &c.; but the general term for persons of colour is, quadroons.
[[43]] In illustration of this it may be remarked, that there are families where some of the brothers or sisters are fair enough to be taken for English people; while the rest are scarcely distinguishable from negroes in colour.
[[44]] In these remarks, the author begs to say, she means no disparagement to the other professors of these several trades. She is well aware that Antigua boasts a most respectable class of tradesmen—white, black, and coloured—who are an honour to the colony in which they reside.
[[45]] A great portion of this class of persons are the offspring of those illicit alliances already alluded to in the times of slavery, and who did not receive their freedom until after the general emancipation in 1834, or within a short time previous to that event, when they became so depreciated in value, that their owners were satisfied to dispose of them at a trifling remuneration.
CHAPTER XLVI.
Prejudice—Its former and present character—An act of resentment—The “Prejudice Bell”—Exclusion of persons of colour from offices of trust and polished society—The dawn of better days—The assertions of some authors contradicted—Domestic character of the coloured gentry—Hospitality—A day at a coloured gentleman’s country-house—Dwellings—Marriages—Great suppression of illicit connexions within these last few years—Funerals—A scene of riot in former days—Provincialisms.
Before continuing my sketches of colour, it is necessary to say something about prejudice. I mentioned in a former chapter, that possibly it would be better to bury such a subject in the gulf of oblivion; but upon mature consideration, I think it advisable to portray a few of its many instances as well in times past, as now.
A candid mind cannot but allow the illiberality, not to call it by a harsher name, of despising or underrating persons, because it has pleased their Creator to give them less fair skins. Yet that these feelings have existed from time immemorial to the present day is a well-known fact; and the West Indies in particular has been the place where Prejudice has erected her stronghold.
Although, as before remarked, the negroes were only considered as beasts of burden, their polished and urbane white masters had no objection to making them the partners of their illicit intercourse; and then, casting aside all natural affections, doomed their unoffending children, the issue of such unions, to a state of degradation.
In former years, the cruelty of such an act was not, perhaps, so keenly felt by them. Without any knowledge of religion or share of education, they grew up devoid of the finer feelings. The girls, as they approached womanhood, became themselves the mistresses of white men, or, in the West Indian term, housekeepers, while the males were content to drag on their existence much in the same way as a tolerated spaniel, which at one moment is noticed by a gracious nod, and allowed to lick the feet of its master, while at the next it is kicked out of the apartment, or spurned from the pathway.
As time wore on, and knowledge slowly progressed, the fathers of these poor children were led to send them to some place of instruction, where, besides acquiring the mere rudiments of reading and writing, they became grounded in plain, but solid learning. Having thus passed through the early stages of life, the males followed mercantile or agricultural pursuits; and as, perhaps, wealth poured in upon them, and they felt in their own bosoms their superiority to many of the white inhabitants, their eyes became more and more opened, and they more and more felt their degraded state.
They were debarred from holding any office of trust—were not allowed to act as jurors—and were prevented from serving in the militia, until the year 1793, when, as a great concession, or else because the “great folks” thought it for the public good, they were allowed to serve as pioneers, or drag the heavy artillery. The very churchyard was denied them, and their mortal remains were deposited by the roadside, where only the suicide or the murderer found a grave; while, should a white man be seen to take one of them, even the most respectable among the class, by the hand, in the way of social intimacy, that white man would be scouted from all ranks of society for his indecorous behaviour.
In 1798, Mr. Gilbert, (a relation to the Mr. Gilbert, the founder of Methodism in Antigua,) for many years the superintendent of his majesty’s dockyard at English Harbour, was united in the bands of wedlock to a highly respectable and accomplished coloured lady of Antigua. The iniquity! of this action, as they deemed it, was resented by his brother whites; himself and his lady were openly insulted; and some wag of the island, who, with the brains of a calf, fancied himself an Ulysses in wisdom, gave to the world an example of his would-be wit, by painting Mr. Gilbert’s office-door half black and half white.[[46]]
Not only were the coloured people refused interment in the churchyard, but so fearful were the whites of profanation, that the very bell which tolled out their demise was prohibited from being used to perform that service for those degraded ones through whose veins flowed the least drop of Afric’s tarnished blood. Accordingly, a smaller bell (which still hangs in the belfry) was obtained from an estate in the island, called “Golden Grove,” and which was regularly kept for the sole use of persons of colour, until within these last few years, when their rights as fellow-creatures have been allowed, and those mean and pitiful distinctions of caste, in great measure, done away with.
The first coloured person who was buried in the churchyard at St. John’s was a merchant’s clerk, (whose own blood was tainted, it is said, but who passed as a white man,) the favourite of his master. The merchant ordered the funeral to proceed to the churchyard, and upon the clergyman making his appearance, and no doubt expressing his surprise at such an unprecedented circumstance, he (the merchant) insisted upon his performing the burial service, and dared him to prevent the interment taking place. The rector thought it prudent to comply, and accordingly the coloured man reposed by the side of some white person, who (following the idea of Pollock in his “Course of Time”) will, indeed, feel surprised at the last day, when each one takes again his own body, to find how long his ashes have been polluted by mingling in one common dust with him who perhaps was the offspring of one of his own despised negroes.[[47]]
How the coloured people bore all these accumulated indignities, which were heaped upon them for so many years, would astonish any sensitive mind; nor if they had joined the negroes in one common cause against their tyrants would it have produced much surprise. But they did bear it, and with magnanimity, until time and circumstance worked the cure, and delivered them from that thraldom of the mind more galling than any servitude of the body.
It was not only the soreness of spirit which this state of affairs inflicted upon the coloured man, but as Prejudice was the offspring of Slavery, it was consequently the ground-work of that horrible system of licentiousness which rendered Antigua among the other West India Islands famous, or rather infamous, for so many years. The coloured women participated in the prejudice of their masters, and as they became the mothers of female children, they reared them up in the same spirit, and inculcated into their minds that it was more honourable and praiseworthy to inhabit the harem of a white man, than to be the lawful wife of a man of colour. This conduct was, of course, the grave of all domestic peace, the destroyer of connubial love; and by its dire, its demoniacal influences, caused the fairest island in the world to become, in a moral point of view, a dreary marsh, exhaling the poisonous miasma.
Brighter days have, however, at length dawned; the unhallowed custom of concubinage has greatly decreased; and, indeed, except among some of the old white planters or merchants, who have retained the sins of their youth, and some of the low coloured people, such alliances are generally reprobated.
The assertion, however, that prejudice is entirely done away with, is incorrect. It still exists, and that, perhaps, very strongly; but policy forbids, in great measure, its outward show. It is true, that white and coloured gentlemen walk, and talk, and dine together—drink sangaree at one another’s houses, sit in the same juror’s box, and are invited, sans distinction, at “Government House;” yet, at the same time, there is a lurking dislike to them on account of colour, which ever steps in as a barrier to social intercourse. It is said, that the white ladies are the strongest upholders of prejudice; but that their refusal to mix with this class of persons is not occasioned from any shade of colour, but on account of their general illegitimacy. This, however, is not the sole cause; for there are illegitimate white people, whom they are in the constant habit of meeting without any aversion; while, at the same time, many of the people of colour, particularly the younger ones, are the offspring of parents who have been legally united within the sacred walls of the temple of God, and whose intellectual attainments fit them for any society.
It has also been said, that the coloured classes are not of a sufficient respectability to move among the white inhabitants; and some few years ago, the question was asked, (in excuse for excluding them from society,) by one who then filled the highest station in Antigua—“Would you wish to ask your tailor or your shoemaker to dine with you?” To this query a most unequivocal negative might have been given. Differences of rank ought to be observed; and no one can be blamed for preserving a certain degree of etiquette in the arrangement of their parties. But, at the same time—“Are all coloured people tailors and shoemakers?” “No!” as before remarked, among them are some of the most respectable merchants and planters; and the whites themselves, with but few exceptions, follow no higher occupations.
Let the lower class of coloured people know and keep their proper distance, the same as the lower classes do in the mother country; but allow the upper ones to hold that place in society which their worth, respectability, wealth, and general deportment, entitles them to.
I have already spoken of the extreme familiarity of some of the low persons of colour, who rest all their pretensions to gentility upon their smart clothes, or their ability to keep a horse or a horse and gig. It could not be expected or wished that such persons should be received into good society, any more than the low and ignorant of my own countrymen. There is also another class of coloured people which, although, perhaps, equally talented and prosperous, from the nature of the business they follow, are excluded from the tables of the great. Such distinctions as these are but equitable, and consequently, cannot be called prejudice; but to debar the whole caste from polished society on account of colour, is an illiberality unworthy of the “age we live in.”
From a glance at prejudice, and its attendant evils, I will proceed in my remarks upon the domestic character of the coloured Creoles. I have already spoken of their hospitality, which is a virtue apparently indigenous in the island; for white, brown, and black, rich and poor, seem, as far as lies in their power, equally open to its influence. The country, as any part of the island beyond the precincts of the capital is termed, is divided into small towns, (described in the previous pages;) a few settlements, which have sprung up since emancipation, and sugar-estates, or grazing-farms, which, with their “great houses,” managers’ and overseers’ dwellings, and negro huts, form themselves complete villages. There are no hotels or places of public entertainment, where the sun-worn traveller can obtain “rest and refuge;” but if only acquainted by name, you can take the liberty of driving to any of these country residences, where you are sure of meeting with a polite and cordial reception.
Most of these dwellings are very pleasantly situated, generally upon a gentle slope, and every breeze that blows finds a ready entrance at the open windows. Some of them are built in the cottage style, with only one floor, elevated a few feet from the ground; just affording sufficient room for a snug and cool cellar, where the good inmates store their generous wines. These houses contain a spacious hall, (the principal room in a West Indian house, occupying about two-thirds of the whole dwelling, and where meals are taken,) a parlour, or drawing-room, generally opening with folding-doors into the first-named apartment, a small morning room, four or five bedrooms, and the remainder of the building is divided into butler’s pantry, larders, and a kind of lobby, where the numerous domestics assemble, and when not actually engaged in waiting at table, or ministering to their own ungovernable appetites, stretch themselves along the floor in all the luxuriance of idleness. The kitchens are detached from the house, for the purpose of evading the heat and smoke from the wood fires; and contiguous to them are a long line of “negro rooms,” (as they term the apartments in this country intended for the use of the domestics,) stables, and coach-houses, interspersed with “stock” houses for poultry, and pens for the accommodation of those unseemly animals vulgarly called hogs.
These country residences are seldom devoid of company, who, in parties of three or four, leave the confinement of the town for the advantage of the purer air. The days are spent much after the same fashion. Between the hours of five and six in the morning, a tap comes at your chamber-door, and a black-visaged smiling damsel enters with shoeless feet, and grinning lips shewing their two rows of ivory, and with the accustomed “mornin’, missis,” presents you with a cup of delicious coffee. The morning’s costume arranged with due precision, you quit your chamber, and passing through the “hall,” where two or three black servant boys are spreading the snowy damask, and otherwise preparing for the plentiful breakfast, you gain the drawing-room. Stepping through its open windows or doors, you find yourself in a covered gallery, amid, perhaps, a group of children and their nurses, busily employed in various little infantile amusements. Upon the appearance of “the lady” these, however, are immediately postponed, as each miniature man or woman comes forward with native courtesy and outstretched hand, and offers the usual compliments.
A grateful breeze greets your cheek with its bland whisperings; and the early sunbeams, devoid of their intense meridian heat, glisten on the dew-besprinkled leaves, or dance in the ripples of the neighbouring ponds. If the property should be a sugar estate, and it is the season of harvest when you visit it, many a jocund laugh comes from the mill-door, where, under direction of the manager or overseer, the sails are unfurled and given to the wind; and with shout and creak, and cracking of whip, the sober oxen are dragging home cartloads of golden sugar-canes. Thus the time wears on;—at one moment watching the busy group at the mill-door, at another holding converse with the lovely skies, or following with dazzled glance, the rapid flittings of the honey-seeking fly-bird;[[48]] and anon poring over the pages of some spirit-stirring volume, or in occasional snatches of conversation with the hospitable hostess.
At length the master of the domain, in his snow-white dress, and broad-brimmed hat, returns from his morning ride around the property, and the other guests assemble; and as the bell rings for nine o’clock,[[49]] a black boy, with napkin on his arm, announces “breck-fus (breakfast) ready, ma’am,” and a general movement takes place. The lady of the house, in her simple morning dress, presides at the head of her well-stocked table with a quiet gracefulness of manners, and amid a little racy talk and pleasant jest the meal proceeds. Tea and coffee, the light roll-like bread, roasted yams or potatoes, cutlets, ham, tongue, eggs, caveached fish,[[50]] and potted meats, are among the lists of excellences found at a West Indian breakfast, while fresh butter, (which is reckoned a rarity, and is very troublesome to procure, being churned in a bottle, by continually shaking it, and which is served up without the addition of any salt,) and tempting fruits, fresh gathered from the tree, with the purple bloom upon them, form the lighter delicacies of the repast.
The meal over, and finger-glasses handed round, the company quit the table, and assemble in the drawing-room in order to pass the morning. The gentlemen leave, on various cares intent—some ride to town, to pursue their customary avocations, while the master inspects the labours of his people, settles some magistracy business, or visits some other estates under his management. The ladies in the meantime settle themselves to various little womanly employments. There is the piano, the paint-box, and the embroidery-frame; a selection of periodicals, new works, (most of the genteel people are subscribers to the “Library Society,”) or a porte-feuille of prints to look over; lively conversations of “home and home scenes,” (all West Indians call England home,) promenades in the galleries or verandahs, or romps with the children to while away the hours.
About two o’clock the lunch-table is spread, when some of the gentlemen find time to be present, and more good things are partaken of. Pepper punch is brewed for “the lords of the creation;” Hock and Seltzer water introduced, and the delicious lemonade, made from the limes that moment gathered; and sparkling water from the peculiar porous jars, which keep it as cool as if drawn from the bottom of some gelid grot.
The flies are very troublesome in Antigua, particularly at those moments when meals are going forward, flying into the plates and dishes, and almost upon the very portions of food you are conveying to your mouth; indeed, in one instance, I observed one of these intruding little insects actually fly into a gentleman’s mouth upon his opening it to utter some witty saying. To guard against these disagreeable associates in your repast, it is customary to have a black boy stand behind your chair, with a large green bough in his hand, with which he brushes backwards and forwards, in order to drive the intruders away. If the bough made use of be gathered from any aromatic shrub, it is particularly agreeable, as it throws a pleasing fragrance around, at the same time it raises a gentle breeze.
After lunch, your former amusements are resumed, until the sun loses a little of its intensity, when bonnets and shawls are called into requisition, and you stroll to the “boiling-house” to see the preparation of sugar-boiling going on, and taste the “sling,” (the name given to the sugar when in its liquid state,) canter over the short turf on the back of some “Bucephalus,” or wander through scenes of sylvan beauty, until the time arrives when it is necessary to repair to the house to dress for dinner.
Seven o’clock is the usual time appointed for “this momentous meal,” a time better fitted for this warm climate than an earlier hour. The dinner generally consists of fish and soup, with the accompanying Champagne, followed by flesh and fowl, and concluded by pastry, game, (when in season,) butter, cheese, and shell-fish. Madeira and Sauterne are the wines generally used at dinner; and port, claret, cherry-brandy, and other liqueurs, with luscious Malmsey, are introduced with the dessert, which of course embraces the choicest of the West Indian fruits. Most of the higher families possess a good stock of silver and glass, and the table linen would please the most fastidious.
The gentlemen do not sit long at their wine, but join the ladies in the drawing-room, where tea and coffee soon make their appearance, and the evening is spent in music and conversation until the ornamental clock points to a late hour, when, family prayers over, you retire to your chamber, and under cover of a single sheet, repose in quietness, unless disturbed by an officious mosquito, which, sans ceremonie, has entered by a peep-hole in the “net” which surrounds the bed.
The houses of the coloured gentry are neatly and tastefully furnished. The hall contains its complement of dining-tables, side-boards, with their glittering burdens, butler’s trays and stands, chairs, and sofas; wall-shades, hand-shades, suspension-lamps, and china tables—sometimes a book-case and writing-table, and a few prints in gilt frames. The drawing-room has its couches, lounging-chairs, and ottomans; its pianofortes, chiffoniers, and “what-nots;” loo and sofa tables; and all its little fancy embellishments of ornamental china, albums, and or-molu clocks. The floors are generally covered with oil-cloths of various patterns, which are found to answer better in this warm climate than carpeting; but the days when mahogany floors were rubbed with orange juice are long since passed, if they ever existed. I have never seen floors of more costly materials than “pitch pine,” which certainly takes a good polish if rubbed, but which in that case are very disagreeable to walk over.
The marriages of the coloured people are more private than they used to be formerly—that is, among the genteel classes; the common people still drive about in borrowed gigs and phaetons, after the fashion already spoken of in the negro chapters. Some years ago, it was customary to marry by special licence, the ceremony being performed in the evening at their own dwellings. This practice has become extinct, and they are now married in their parish church. The favourite wedding-dress is blonde and white satin.
A great reformation has also taken place in their funerals. In former days, a wake used to be held by all classes on the night the demise took place; and on the following day, (the
day of the funeral,) immense quanties of “dyer bread” and “biscuit cakes” (species of pastry) were made, enveloped in white paper, sealed with black wax, and handed round to the assembled guests, who often amounted to two or three hundred. Mulled wines, Port and Madeira sangaree, “mixed porter,” (specified quantums of porter, water, sugar, and spice,) and different kinds of spirituous liquors, were also provided, sufficient to satisfy the thirst of Baron Munchausen’s whale. If accounts be true, many of these funeral guests paid such particular attention to these several preparations from the vine and the hop, that they became greatly elated thereby, and not unfrequently left the house of mourning in a state of inebriety.
Every article of furniture in the house was covered with white, and many other fatiguing ceremonies observed; but these have long ago fallen into disuse, only the chamber of death shewing its white drapery. The corpse, if a male, is attired in his usual dress, with the exception of coat and shoes; over which is placed what is termed a scarf, made of the finest white muslin or lawn, crimped round the edges, and fastened round the waist by a broad band. The ends of this scarf are brought in folds to the feet, and terminated with bows and rosettes of the same material. A cambric muslin shroud, also crimped in a deep border, is first placed in the coffin; which, before the last sad office of screwing down the lid takes place, is carefully covered over the corpse, and shuts out from the glance of friends, the features which they have so often gazed on with pleasure. If the deceased is a female, an elegant white dress is chosen, with a white satin band around the waist, white silk gloves and stockings, and a blonde cap ornamented with white satin.
If the deceased were unmarried, the coffin is covered with fine white broad cloth, and elaborately ornamented with silver lace, nails, plates, and “little angels,” (as the negroes term them;) if married, it is covered with black cloth and black ornaments. Crape hat-bands and scarfs are now given to the bearers, and hat-bands to the intimate acquaintance only, for if the deceased is much respected, three or four hundred persons of all colours attend the funeral. In the arrangement of the procession, (which is always a walking one,) an eye is kept to prejudice. Formerly all coloured persons had coloured bearers, then came a change; and two white and four coloured men officiated in those characters; then it came to be three white and three coloured, and in a late instance, four white and two coloured persons formed the complement.[[51]]
The common coloured people still keep “a wake” upon the death of their friends; and on such occasions, while one part of the company are engaged in singing psalms, the others are filling the women’s hats with water, putting pepper into wine, pulling off their shoes, and playing other vulgar practical jokes, most irreverent and disgusting at such a season.
The Antiguans have a peculiar mode of calling articles by particular names:—thus, potatoes are invariably called Irish potatoes, come they from what part of the world they may; the common Prussian-blue pea, and wheat-flour, are always termed English peas, and English flour, although such articles may come from France or America; ducks are English ducks; negus is denominated sangaree, and spirits and water, swizzle.
This practice is illustrated by the following anecdote, related of a West Indian, who upon arriving for the first time at a London hotel, rang the bell for the waiter. Upon that necessary appendage to such an establishment making his appearance, the West Indian saluted him in the following Creole manner: “Boy! d’ye hear? give me a glass of sangaree; and let me have for dinner English ducks and Irish potatoes.”
The waiter, not used to this specification of articles, was astounded; he passed his fingers musingly through his lanky locks, looked up to the ceiling, and down to his Warrenized shoes, minutely inspected the movement of a fly upon the gilded mirror, in hopes, no doubt, of deriving information from it, smoothed the unrumpled table-cover, and then being still utterly unable to comprehend the order, exclaimed, in a very lamentable tone, “I ham werry sorry, sir, but we have not got no ducks or potatoes but the common ones, and has for the other thing you hordered, we have none in the house just now.”
There are several other peculiar modes of dialect observable among the Creoles. For instance: If an order is given to open or shut a window, it is, “Heave up that glass sash,” or, “Haul down that glass sash;” when speaking of east and west, they invariably say windward and leeward; to throw a stone, is to fire a stone; if a person is fortunate enough to procure a good situation, it is immediately said, “He has got a capital berth;” and their men-servants, of every age, are always termed boys.[[52]]
Soon after my arrival in this island, I happened to be present, one evening, when a gentleman was deploring an accident which had lately occurred. With my mind running upon “wounds and bruises,” I inquired into the circumstances. “Why, that good-for-nothing boy of mine,” was the rejoinder, “went to the pond this morning, and on bis way back, he knocked down my horse.” I was certainly surprised at such an herculean feat, and began to think of Maximin, the Roman emperor, who, with one blow of his fist, could knock out a horse’s tooth, or break its leg with a kick; but my wonder was considerably increased upon the entrance of the boy in question, for instead of his exhibiting any appearance of great strength, I found him to be, in reality, a decrepit old man. How this pilgrim of sixty summers could knock down an animal of such vast strength as a horse, I could not imagine—the mystery was more and more intricate—but at length, an elucidation was afforded, and I found out that instead of the boy knocking down the animal, the animal had knocked down him; or, in other words, the horse had fallen down with the poor old man upon his back.
My sketches of colour are completed. True it is, there are many other little peculiarities which might be noticed; but for the present I will bid the coloured classes “farewell,” and turning over the page, mention a few of the “traits and trials” of the white inhabitants.
[[46]] This was not the only indignity offered. Mr. Gilbert was at that period the notary public, and when the news of his intended marriage got abroad, “the acting governor of Antigua wrote to the acting general governor of the Leeward Islands, resident at St. Christopher’s, representing that he (Mr. G.) had so basely degraded himself as to be unworthy of that office.” The governor-general thought so too; so the public whipper was sent to demand his notarial commission, and some unknown patriot removed the painted board, placed over his office, bearing the words, “John Gilbert, Notary Public,” and threw it into the sea. Mr. Gilbert also held a commission in the militia; but so horrified were the officers of the corps to which he belonged, that one of them, in the name of the rest, waited upon Mr. Gilbert with the pleasing intelligence, “that they were determined to have no intercourse with him, and would apply for a court-martial to try him, for acting in a manner inconsistent with his rank and station, and the character of an officer, if he proceeded with this marriage.” For peace’ sake, Mr. Gilbert resigned his commission. When, according to “the universal practice in these islands,” he applied for his marriage licence, he was refused; the “bans were therefore published in the church.” It is almost needless to remark, that had he made the lady the object of an illicit intercourse, his conduct would have been thought nothing but proper by the white inhabitants of Antigua in those days!
[[47]] This circumstance occurred at a period when the clergymen officiating in Antigua were not of that exemplary character which distinguishes the generality of the present divines.
[[48]] The humming bird, or colibri.
[[49]] A bell is rang, a conch shell blown, or an old copper struck with a piece of stick, to notify the hour when the negroes leave their work, for the purpose of getting their morning meal; and this is the usual hour for partaking of that repast among all classes.
[[50]] Fish stewed with vinegar, limes, mace, pepper, onions, &c., and eaten cold.
[[51]] How often trifling matters like these speak a mighty change in the “spirit of the times!”
[[52]] Although these provincialisms happen to occur in this chapter, it is necessary to remark, that they are made use of by Creoles of every colour.