CHAPTER XXXVIII.

Negroes: Their amusements​—​Natural ear for music​—​Singing​—​Dancing​—​Subscription routs​—​Christmas balls​—​The ball-room decorations​—​Ball dresses​—​Gentlemen’s appearance​—​Ladies’​—​Politeness​—​Supper, and the supper-table​—​The morning after a ball​—​Cards of invitation​—​The “good night.”

We have now to mention the amusements of the negroes, and their conduct in their hours of recreation. The blacks have a remarkable ear for music, and consequently are particularly fond of singing. Indeed, they can hardly do anything without “forming their voice to melody.” The sailors, when heaving an anchor, have a peculiar song which they sing in chorus, pulling the cable at the same time. When moving their houses, (which it is customary to do in this part of the world,[[28]]) another ditty is requisite; and even if you get them to lift any article which obliges them to use a little exertion, a song must accompany the action. Most of these songs are extempore, and are sung to some favourite tune, the poetry being generally a species of parody, or else a ludicrous composition upon some person who may have attracted their attention, either by a peculiarity in dress or manners; and it is surprising how soon the whole tribe learn it. Some negroes have a clear, sweet, and powerful voice, while others again resemble the screech of a pair of bagpipes, or give the idea of a parrot warbling an Italian air. The black boys are nearly all good whistlers, and some of them will go through, with correctness, many of our best airs, with variations. They are also great psalm-singers, the streets often resounding with this peculiar species of harmony.

Next to singing, their favourite pastime is, to “trip the light fantastic toe,” and at this sport they are indefatigable. These dancing parties are differently conducted; at some are danced quadrilles! (I am not aware if the gallopades and Mazurka have found their way into these coteries at present, but as all negroes are great sticklers for fashion, I suppose they have,) at others only country dances and reels are introduced; while the Africans are content with their own native dance, and their music of the Bangoe and Tum-tum. Christmas is the principal season for these assemblies, although there are subscription balls held once or twice a week in some of the small houses at the back of the town. These meetings may be very agreeable to the negroes, but they are anything but agreeable to those unfortunates who may chance to inhabit houses in the vicinity. Little or no sleep will visit their eyes upon those nights dedicated to gay Terpsichore, and they may be led to misquote Shakspeare, and say, “Dancing murders sleep.” The music generally consists of a squeaking fiddle, a tamborine, (upon which they have a peculiar way of performing,) and a triangle, played without any regard to time or melody. The worst characters frequent these houses, and the refreshments are always levied by contributions upon the public.

Some of the Christmas balls (or as it is the fashion now to term them, “quadrille parties”) are, however, conducted upon a very grand scale. The ball-room is decorated with branches of the cocoa-nut, interspersed with the many beautiful flowers which, in these sunny climes, grow in such wild profusion, while boughs of the Pimento (or “Christmas bush,” as it is generally called in this country) and the orange tree, loaded with its tempting fruit, impart a pleasing fragrance throughout the apartment. Around the walls, brackets of deal are nailed to support the innumerable tapers which serve to light up this “temple of mirth,” and throw a radiance upon the countenances of the ebon beaux and belles. The orchestra generally occupies one end of the apartment; and the company is arranged, in two lines, the ladies upon one side, and the gentlemen upon the other. The glittering throng at “Almacks” cannot outvie in dress with the glittering throng at an Antiguan negro ball. Fashion exerts her power, and seldom finds more devoted votaries than among these dark damsels and their loving swains.

The dress of the gentlemen consists of a blue, brown, or purple coat, (not quite equal in make to one of Stultz,) with velvet collar, and shining brass buttons; pantaloons, which would rival in whiteness the snows of great St. Bernard; a many coloured vest, a very smart cravat, silk stockings, and well-polished pumps or fancy boots, with tassels, &c., in the most approved fashion. In the folds of the cravat are deposited one or two brooches, (not quite equalling in splendour and dimensions the celebrated “brooch of Lorn,” but no doubt thought by the wearers to be very tasteful;) a glittering brass chain, which after performing countless figures and evolutions around the neck, is deposited with its accompanying quizzing-glass (set in the same precious metal) in the waistcoat pocket; sundry brass rings upon the fingers; a box to contain that fashionable dust, called by mortals​—​snuff, ornamented with a correct likeness of “Her Majesty Queen Victoria,” or “Prince Albert,” with cheeks of the colour of red ochre, and eyes “like two full moons;” these, together with a voluminous silk handkerchief, plentifully besprinkled with new rum, sold under the approved name of “Eau de Cologne,” and then the costume is complete.

Smart as these beaux are, the fair sex make a much greater display. Their favourite colours are pink, blue, and bright yellow, and of these their dresses are generally composed; but the manner in which these several shades are arranged defies all description. For example​—​a dress of white gauze or net, over a yellow slip, is profusely decorated with quillings of blue ribbon, interspersed with red flowers; or perhaps a blue dress is ornamented with green trimmings. Of course these dresses are made in the height of the fashion, very long skirts with flounces, and tight sleeves, with lace ruffles, and streamers of varied tints, while the long kid or lace gloves, are drawn up the arm to the exact point at which such articles are worn. Among the bijouterie displayed upon these gala nights, may be distinguished a diversity of brass bracelets, two or three encircling the same arm; numberless rings, in which the “lively diamond,” the ruby’s “deepening glow,” the sapphire’s “solid ether,” the “purple amethyst,” the yellow topaz, and the green emerald, are wonderfully imitated in coloured glass; these choice gems are liberally bestowed upon every finger, and I am not quite sure that the thumb is exempted. Splendid brass chains also encircle their (not) swan-like necks, long pendants gleam from their ears, and very pink silk stockings, with red, blue, or yellow shoes, are called in, to astonish with their brilliancy of hue, the eyes of their attendant youths. But notwithstanding all this finery, it is upon the adornment of their heads that these ladies lavish the most time and pains. This may surprise some, when they consider how devoid the negroes are of that great natural ornament which Rowland, by the aid of his incomparable “Macassar,” so kindly and bountifully offers to dispense; but still it is no less true, for what Dame Nature denies, art bestows in the shape of a false set of curls, or a complete toupée. These ringlets are cleverly fastened on by bands of different coloured cotton-velvet, and the back of the head is covered with wreaths of flowers and bunches of ribbons. Those whose natural hair is long enough, wear it in what they term “French curls;” but they never fail to have a sufficient quantity of flowers intermixed with them.

The gentlemen are particularly polite to the ladies, attending to their little wants with the greatest assiduity, and watching their every movement, to anticipate, if possible, their wishes. The ladies are also quite graceful in their manners, and forget not to practise those pretty little airs of affectation which some of their white sisters so ably perform.

When the tuning of instruments is over, and the musicians, by stamping their feet and drawing up their persons to their full height, give notice that they are ready, and have full confidence in their own powers of drawing from wood and catgut “a concord of sweet sounds,” the ball commences. A gentleman advances with smirk and bow​—​“Oh, Miss, will you dance wid me?” “I’se must be excuse, Mr. Charles Edward, ’cause I’se got to dance wid Mr. Albert” “Oh, Miss, den me be too late.” Another lady is therefore sought and won​—​“Wid much pleasure, Mr. Charles Edward.” At the end of the set, refreshments are handed about, and again the gentlemen vie with each other in shewing forth their gallantry​—​“Miss, will you hab a glass of drink?” “I’se feel much obliged to you, sir, if you please.” The “drink” is composed of ginger, water, molasses, and “Christmas bush,” drank in a fermented state.

While the dancing is going on in one room, another apartment, (or, if the house contains not such a desideratum,) a neighbouring domicile is being prepared for the supper. Here, again, their taste is shewn in the arrangement of the flowers &c. with which the table is decorated, and in the disposal of the many viands which are prepared for the occasion. They generally employ a gentleman’s servant to superintend, so that this is often performed in the first style. Among the multitudinous supply of eatables may be found baked mutton, legs of pork, turkeys, ducks, fowls, and guinea-birds; hams, tongues, salt-beef, and cheese; cakes, tarts, and fruits, flanked by no inconsiderable quantities of yams, sweet potatoes, Irish potatoes, (as the Creoles always term them, whether they come from England, Ireland, Scotland, France, or America,) boiled rice, and bread. Nor must it be supposed these solids want the accompaniment of liquids​—​rum, brandy, wines, and brown stout, are as liberally provided, and as liberally partaken of.

Perhaps it may be asked, how do the negroes obtain these different articles specified,​—​where find the cash to meet these heavy demands? In the first place, it must be taken into consideration, that nearly all the negroes who reside in the country, upon the different estates, keep a great deal of stock; they have their patch of ground, in which they raise vegetables; and living as they do nearly all the rest of the year upon less expensive dishes, they have money enough by them to procure the above luxuries. Then again, it must be remarked, that it is not one family which gives these routs, but almost in every instance it is a joint concern. The company pay a proportion, by the gentlemen procuring tickets to admit themselves and ladies for half-a-dollar, about 2s. 3d. sterling, which of itself affords sufficient means to provide all those sumptuous viands and costly liquids with which they regale themselves when fatigued with dancing. The competition for opening the ball is generally very great, and from one to five dollars is demanded for that honour; but such has been the contest at times that a doubloon, or 3l. 4s. sterling, has been offered for obtaining the enviable post; and this of course further adds to their resources.

When these grand balls are held in the country, the servants feel no reluctance in riding their masters’ horses to and from the place of entertainment; and consequently it is nothing uncommon for great complaints to be made the next morning by different gentlemen, when they visit their stables. “Why, Thomas, what’s the matter with this horse? how jaded he looks,” says the gent, addressing his groom; “I hope it’s not ill!” “Me no no, massa; me quite sick meself, dat de trute,” replies one of the beaux of the preceding night. “And this one,” continues his master, “his legs are quite swollen, and he’s all over mud; I hope you have not been riding them last night, sirrah! I know you are full of tricks!” “Eh, eh! massa, me no say, me quite sick; war for me go ride de poor dumb brute for, dat’s all?”

While this dialogue passes in the stable between the injured master and his faulty groom, respecting the state of “de poor dumb brute,” who, had he the power of speech, could, like Hamlet’s ghost, “a tale unfold,” a similar conversation takes place in the house between the mistress and her confidential(!) domestic. “Celestina, what is the matter with you this morning? you don’t seem to know what you are doing,​—​are you ill?” “No, ma’am.” “Then what do you look so heavy and dull about?” “Me no able to sleep last night, missis,” is the answer of the fatigued belle.

When the family meet around the breakfast table, “My dear,” says the lady, addressing her cara sposa, “do you know where John (the butler) is gone?” “No, my dear,” returns her better half, sipping his mocha; “is he not in the house?” “No; he has not been seen since last night.” “Very strange,” rejoins the gentleman. “I must make inquiries about it as soon as I have looked over the ‘Weekly Register;’ the fellow gets too bad.” At this moment the door opens, and John enters, his head tied up in a handkerchief and a quantity of plantain leaves;[[29]] his countenance, deprived of its naturally deep black, displays a sickly-looking hue; his heavy blood-shot eyes, turning from one member of the family to the other, as if to inquire what they had been saying about him, and presenting altogether a most rueful appearance. “Why, John,” cries his master, elevating his eyebrows, and wiping his spectacles, to be certain it is really the lost butler,​—​“Why, John, where have you been, and what have you been doing with yourself?” “Quite sick, massa,” returns poor John, in a very doleful tone; “hab feber all last night, neber sleep ’tall a ’tall; head really hurt me; ’bleive me go get hager,” &c. The real fact of the case, John was one of the party the night before, who had paid their devoirs too zealously to the “rosy god,” “jolly Bacchus,” and the consequence was, headache and all its accompanying et-ceteras, without the benefit of “soda water” or “Morison’s pills of health.”

When these “grand balls” are in contemplation, great is the flurry and fluster of the conductors; cards of invitation are issued about eight or ten days before; glasses, lamps, dishes, &c., are borrowed from managers or overseers upon the estate where the rout is given, or if in town, from any “buckra” who they may live with; flowers are begged, or gardens robbed; and many other necessary deeds achieved. I have several of these “cards of invite” lying before me, and for the edification of my readers, I will transcribe one or two of them verbatim:​—​“Mr. James Hammilton Compliments to Mr. James, and invite him to a Quadrille party on Tuesday next week, with lady;” addressed, “Mr. James Hammilton to Mr. James, Spring Gardens.” This is written upon paper, which had once been white, but, alas! too many touches have tarnished its fair character. The next which comes to hand is traced upon that particular kind of green paper which we commonly see wrapped round quills in the stationers’ shop windows, in far-famed London, and is expressed as follows:​—​“Mr. James will be happy of Mr. Brown and Lady Company on Saturday the 2nd Quarter of the Moon. Price 4s. 6d. Lower Form.”[[30]] The direction to this last-named note is, I think, very unique​—

“Mr. Brown,
“Town!”

meaning, of course, that the gentleman resided in St. John’s, the capital of Antigua.

Having given two specimens of their written invitations, perhaps some of my readers may call out, “Enough!” but there is still one before me, which looks so very dashing that I cannot pass it by with any propriety. It is written upon a red card, (placed in a blue envelope,) in the following manner:​—

“Mr. Edward and Sam will happy of Mr. Hues Company on the 25th instant, &c. Quadrilles in Bishopsgate Street.

“G. Priddeys,
“G. Silises. Stewards.

(Direction) “Mr. Hues, Esq.”

The ball generally breaks up between four and five, and then there is great cloaking-up with the ladies, the gentlemen lending all the assistance. “’Tanky, Mr. Theopolus, you’re bery kind, I’se sure.” “Miss, anything dat lays in my power for a lady like you.” “Oh, sir! you’re very purlite.” “Miss Eleanora, does dis shawl ’blongs to you?” “I’se ’bleive it do, Mr. Frederick.” “Well, I do declare, I thought so, ’cause it’s handsome, like its owner,” &c. &c. The Good nights are then repeated, and the ladies move off, accompanied by their beaux, and the late gay ball-room is left to the smell of expiring tallow-candles, and lamp-oil; drooping flowers, and broken bottles; sleeping musicians, and half-starved dogs, who creep in with the hopes of picking up a stray bone or two; until the bright sun arises, and bids the inmates bestir themselves to clear away the relics of their midnight orgies.

[[28]] For mode of moving houses, see page 132.

[[29]] A negro’s specific for the head-ache.

[[30]] I am not quite certain what is meant by this expression; but suppose it relates to the arrangement of the forms, or benches.

CHAPTER XXXIX.

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

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

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

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

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

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

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

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

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

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

“——————————— drops that fall,
When the young bride goes from her father’s hall.”

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

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

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

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

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

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

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

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

CHAPTER XL.

Negroes: Further sentences upon “dress”​—​Sunday transformations​—​The black cook and his metamorphosis​—​Christmas waits​—​Negro houses​—​The mode of building upon estates​—​Town negro houses​—​Architecture​—​The mode of moving houses.

I have in so many places made reference to the style of dress adopted by the negroes, that to bring it under a particular head may be deemed superfluous. And yet I cannot let it pass without saying something more upon this subject.

I must own I was very much surprised, on first arriving in Antigua, at the style of dress adopted by these people. That the negroes were very fond of adorning themselves I was well aware, but I thought it consisted in a display of what we should term trumpery, such as the worn-out garments of their superiors which had once been smart; but I was soon undeceived. It was during the jovial season of Christmas I first made my appearance in this island, a time of all others devoted by the negroes to the purpose of exhibiting the contents of their wardrobes. Christmas-day, and the two succeeding days, are, in this country, exclusively termed “Christmas;” and poor indeed must be the negro who does not sport a new dress upon that occasion, even if they have to wear nothing but rags for the rest of the year. Those of the fair sex who can afford it, generally purchase three dresses; one to wear each day, and formed of various materials, such as silks, (figured and plain,) satins, mousseline de laines, challis, crapes of different names and textures, or handsome white muslin robes variously embroidered. The fashion now in vogue among these ladies is, to have the skirt of their dresses dropping on the ground for about a quarter of a yard in length, the bottom terminated by two rows of flounces, demi-bishop sleeves, and pointed corsages. But the great novelty is in the arrangement of the different tints, most of them thinking they are not sufficiently well-dressed if they leave out any of the prismatic colours. The bonnets are worn just at the back of their heads, and often present a singular appearance. A negress lately presented herself to my notice, whose dress deserves particular attention. Her daily business is to work in the cane-field, and for some time past I had been used to see her bringing grass for the use of our horses in a state approximating to nudity. Upon the Sunday she honoured me with a call the case was, however, very different. Her dress of figured white muslin was profusely ornamented with pink ribbon and fringe of the same gay tint, her silk stockings were “ditto to match,” and her shoes yellow, with white sandals. But her bonnet struck me as most particular; it was formed of that material called “Tuscan,” lined with green, trimmed with pink, and further decorated with a prodigy among flowers, a blue rose with silver leaves!

Another very favourite article of dress amongst these black belles, is what they term “a Victoria cloak,” which is nothing more or less than a square of coarse net, tamboured, in the commonest manner, in large flowers; but which, like everything else of the present day, is named after the queen. I am sure, did her majesty but know how her name is applied to all kinds of articles, from a steam-coach in England, to a lap-dog here, she must think herself greatly honoured! I have already spoken of their splendid jewellery, and therefore it only remains for me to mention, that elaborately worked collars, with three rows of cotton lace round them, fancy reticules, coloured boots and shoes, and parasols, are to be found composing a part of their attire. The latter mentioned articles are unfurled, and twirled about by the young ladies with peculiar grace; but those who are less modish in their manners generally close them, and carry them over the right shoulder, with the end sticking up like the point of a bayonet. A few years ago, the negroes were accustomed to tie their heads with Madras handkerchiefs of the brightest dyes, or else wear large leghorn or silk hats, covered with flowers and ribands; but since emancipation, bonnets are most generally worn, particularly among the young, although some still prefer the use of the hat.

The gentlemen negroes present also a most dandified appearance. Surtouts or coats of different colour, with velvet collars, splendid waistcoats, white or coloured trousers, with very high-heeled boots, are most in vogue. It is customary with these beaux, when they order a pair of boots, to give particular injunctions to the cordwainer, to make them in such a manner that they may “stamp and creak well,” when they wear them. To these specified articles of dress, must be added broad-brimmed hats, silk umbrellas, (if they can get them, if not, cotton suffices; but a negro never thinks himself well arrayed without this article,) and pocket handkerchiefs, one end making its appearance from the coat pocket. The persons who dress in this manner are generally coblers, tinkers, carpenters, bricklayers, and servants. It is almost impossible to know your own domestics, so great are their metamorphoses.

In the ship which conveyed us hither, was a black man, who officiated as cook. Our first place of destination, after leaving England, was British America, where we arrived in the beginning of a very severe winter. Sincerely did I pity this poor man, for his scant and tattered clothing was no protection from the pitiless blast, and excessive cold of that hyperborean clime. Being a native of so warm a country as the West Indies, and having never before experienced the rigours of winter, it was with some difficulty he could bear up against this (to him) accumulation of ills. His custom was to remain in the steerage of the ship, and when any of his messmates tried to arouse him, and invite him to visit the deck, his only answer was, “I brought all my fingers and toes from Antigua, and please God, I must try and carry them back again.” After remaining in America for some time, (suffering hot aches, and I know not what beside,) until the ship had discharged her cargo of interesting emigrants, and re-loaded with that necessary article “lumber,” (alias timber,) we took our departure, with many a favour of “King Frost’s” hanging about our vessel, in the shape of huge blocks of ice. A pretty fair wind soon carried us into warmer latitudes, and I used frequently to remark, how delighted that poor half-clothed man must be. “Oh! oh!” was the answer, “that poor half-clothed man, as you call him, is a very respectable and dashing fellow, I do assure you, in his own country.” I thought this assertion bordering upon the burlesque, but I made no reply, wisely remembering the old saying, “Time will shew all things.”

At length, after encountering, as every other mortal must, calms as well as storms, one bright morning brought us to the shores of fair Antigua. This, as I have before remarked, was during the season of Christmas, the time for fun and dress among the negroes. The morning after we landed, I early shook off “tired nature’s sweet restorer, balmy sleep,” and hurried over the duties of the toilet in order that I might look about me, and see what kind of bipeds I had fallen in with. I had not long left my apartment when I saw a very dashing-looking gentleman enter the back gate, and approach the door near which I was standing, admiring the bright sun and blue sky of this December morning. It certainly struck me as rather surprising, that a gentleman of his appearance should enter by that part of the house usually appropriated to the servants, but I supposed it was one of “the customs” of the country. Not wishing to be in that disagreeable situation of having to introduce myself, I retired into an inner apartment; but ere long I learnt, to my great surprise, that the “exquisite,” whose appearance caused my sudden departure, was no less a personage than the black cook from on board the ship.

Christmas is also the season here, as in England, for roast-beef, plum-pudding, and plum-cake; most of the negroes endeavour to get one of these articles, should they not be able to procure them all; but if their pockets are too low to do this, they purchase a few raisins to treat their friends with. “Christmas day” is ushered in with the sound of fiddles and drums; parties of negroes going round the town about four o’clock in the morning, playing upon these instruments for the purpose of breaking people’s rest, (for I am sure it cannot amuse;) and then they have the assurance to call at the different houses during the day for payment. At the conclusion of this serenade, or waits, or whatever else they choose to term it, the musicians generally raise their voices to the highest pitch, and call out, “Good morning to you, massa; good morning to you, missis; good morning to you, ladies and gentlemen all!” a flourish is then given with fiddle and drum, and they march off to disturb another quiet household.

The next point to be considered is the dwellings of the negroes. The generality of negro houses upon estates contain two apartments, and are built of stone, cemented by a rough mortar. The roofs are composed of trash (the dry leaves of the sugar-cane), loosely piled on, which gives them an untidy appearance. Some of the industrious people, however, greatly add to the look of the interior, by neatly ceiling them with the split boughs of the cocoa-nut, formed into a kind of basket-work. The best huts have the hall, or sitting-room, paved with bricks, or a kind of smooth cement, and the sleeping-apartment boarded. Among the articles of furniture may be found sofas, sideboards of manchineel, (or some other species of native wood,) mahogany and deal tables, and a large cedar chest. Besides these articles, some of them possess decanters, tumblers, wine-glasses, and a large bowl to make their punch in, with plates and dishes, tea-cups, and various other kinds of gaudy crockeryware. These are the residences of the head negroes; the next kind have their stone-houses unceiled, and only the bare earth for their floor; they contain but little furniture, two or three chairs of the country make, a deal table, and a wooden box or two being their principal stock. Some estates have fallen into a plan of building their negro-houses entirely of wood, as it has been found that the negroes prefer hiring themselves where such dwellings have been provided for them.

Since emancipation, many proprietors have disposed of part of their uncultivated lands to the negroes, which are divided into lots, measuring 30 feet one way, and 40 the other, at 30 dollars, or 6l. sterling per lot. Upon these spots of ground, the purchasers have erected houses, some of them very neatly finished, and containing two rooms, a hall, and chamber; and here they reside, supporting themselves by working upon different estates, (where they obtain higher wages than the resident labourers, on account of not being provided with houses or negro grounds;) huckstering, or else working their own land. In some parts of the island, whole villages are formed in this manner; and from the similarity of the dwellings, and their several little patches of ground, laid out in rows of different luxuriant edibles, present, altogether, a very pleasing appearance. Some of the poorer negroes build their houses in the following manner. A sufficient number of stakes are firmly driven into the ground at regular distances; these are interwoven with the branches of the “black cherry,” (a native wood,) stript of their leaves, and the interstices filled up with clay. The roofs are composed of a species of coarse grass (called by the negroes, “hurricane grass,” on account of its wild growth,) fastened on with the bark of the “soursop tree.” I cannot speak much for the apparent comfort of these last-mentioned dwellings; there is one thing, however, to be considered, warmth is not necessary in this climate, yet, I should think, the heavy rains which fall at times must penetrate them, and render their clayey floors still more unpleasant. The fire with which the negroes cook their victuals is always made in the open air, unless they fence in a small portion of ground, and loosely throw a bundle of dry cane-leaves on the top, in which case it frequently answers for stable and kitchen.

Those negroes who reside in the capital invariably have their houses built of wood; they seldom consist of more than one room, in which a whole family, of perhaps six or eight persons, eat, sleep, and live; and from whence issue, upon a Sunday, those ladies and gentlemen who equal in splendour of dress the habitants of princely halls. The form of architecture is very simple; four sides, of equal length, breadth, and height, are first erected, and the whole surmounted by what is called a pitched roof, which also consists of four uniform sides, meeting at the top in a pyramidical form. For further protection from the weather, this roof is covered thickly over with “shingles,” (flat pieces of board, manufactured in America, for that purpose, from the wood of the cypress, or cedar,) which are put on in the same manner as slates. Some of these dwellings have doors facing to each of the cardinal points, besides a window or two; so that, when agreeable, they can have a free circulation of air. When I speak of windows, it must not be understood I mean such as contain any portion of glass; but simply what Dr. Johnson calls them, “an opening in a house for light and air.” These houses are generally left destitute of any outward colouring, except what they acquire from exposure to the weather, but when paint is made use of, the favourite tints are yellow for the sides, and red for the roof and doors. As I have before hinted, many of these small houses are built by pilfering a board or a plank at a time, or now and then a few shingles. It often happens, that dwellings which are erected upon this plan, take some time before they are completed. To assure myself of this assertion, I need only raise my eyes from my paper, and one of these contributory edifices greets my view. It was commenced before I came to the island; and after remaining here for about two years, and returning to England for near the same period, upon my second visit to Antigua, I found the house not quite finished. I could not help observing this house during its tardy erection; a stroke or two of the hammer now and then broke upon the silent ear of night, and in the morning it might be perceived that another board had been added to the side, or a few more shingles nailed upon the roof. It most frequently happens, that the possessors of these small tenements have no land of their own, but pay a small ground-rent for the space occupied by their habitations. When they are wishful of removing to another part of the town, like the snail, they carry their houses with them, which, from the manner of construction, is no difficult matter. These buildings are always raised a little way from the ground, and have a step or two at the principal entrance. Sometimes the space between the ground and the house is entirely filled up with loose bricks or stones; others have only an empty barrel, or a few stones piled up at each corner, just sufficient to support the fabric.

When a removal is agreed upon, their first care is to hire a few porters, and an accompaniment of trucks. These “four-wheeled” carriages are firmly fastened together, and placed under the house, the slight foundation pulled away, and strong ropes being attached to the first truck, the porters (with the assistance of other men, women, and children) commence pulling with all their might, and the house moves off to the song and chorus adapted to the occasion. To preserve its equilibrium, two men march on each side of the house with long poles, which they place against the side; one of these commences the song, (which is of their own composition,) and the whole tribe join in the chorus of “Pull away, my hearties,” or similar phrases. In former times, when the negroes had only the Sunday allowed them to perform any of their own work, that day was used to execute these removals; but the noise it occasioned during the period of Divine service was such, that the legislature found it necessary to prohibit this practice at the same time they abolished the Sunday markets.

It is particularly disagreeable to be in the vicinity of these houses when their owners take it into their heads to remove them. The negroes are always noisy; but when such deeds are in contemplation, they are more so than ever; the songs they sing, the quarrels they have, and the language they use, would tire the patience of the most stoical. Sometimes a sudden crash is heard, and the whole edifice comes tumbling to the ground; this leads to another “wordy war,”​—​the goddess Discord again waves aloft her arm,​—​the whole neighbourhood is in commotion,​—​and poor I (who, alas! am a most unwilling, but compulsory listener) cannot help exclaiming​—​“Oh! that I were in dear old England, where at least the houses are not moved.”