The reason was, he said, that the negro could never be trained to exercise judgment; he cannot be made to use his mind; he always depends on machinery doing its own work, and cannot be made to watch it. He neglects it until something is broken or there is great waste. “We have tried rewards and punishments, but it makes no difference. It’s his nature and you cannot change it. All men are indolent and have a disinclination to labour, but this is a great deal stronger in the African race than in any other. In working niggers, we must always calculate that they will not labour at all except to avoid punishment, and they will never do more than just enough to save themselves from being punished, and no amount of punishment will prevent their working carelessly and indifferently. It always seems on the plantation as if they took pains to break all the tools and spoil all the cattle that they possibly can, even when they know they’ll be directly punished for it.”
As to rewards, he said, “They only want to support life: they will not work for anything more; and in this country it would be hard to prevent their getting that.” I thought this opinion of the power of rewards was not exactly confirmed by the narrative we had just heard, but I said nothing. “If you could move,” he continued, “all the white people from the whole seaboard district of Virginia and give it up to the negroes that are on it now, just leave them to themselves, in ten years’ time there would not be an acre of land cultivated, and nothing would be produced, except what grew spontaneously.”
[The Hon. Willoughby Newton, by the way, seems to think that if it had not been for the introduction of guano, a similar desolation would have soon occurred without the Africanization of the country. He is reported to have said:—
[“I look upon the introduction of guano, and the success attending its application to our barren lands, in the light of a special interposition of Divine Providence, to save the northern neck of Virginia from reverting entirely into its former state of wilderness and utter desolation. Until the discovery of guano—more valuable to us than the mines of California—I looked upon the possibility of renovating our soil, of ever bringing it to a point capable of producing remunerating crops, as utterly hopeless. Our up-lands were all worn out, and our bottom-lands fast failing, and if it had not been for guano, to revive our last hope, a few years more and the whole country must have been deserted by all who desired to increase their own wealth, or advance the cause of civilization by a proper cultivation of the earth.”]
I said I supposed that they were much better off, more improved intellectually, and more kindly treated in Virginia than further South. He said I was mistaken in both respects—that in Louisiana, especially, they were more intelligent, because the amalgamation of the races was much greater, and they were treated with more familiarity by the whites; besides which, the laws of Louisiana were much more favourable to them. For instance, they required the planter to give slaves 200 pounds of pork a year: and he gave a very apt anecdote, showing the effect of this law, but which, at the same time, made it evident that a Virginian may be accustomed to neglect providing sufficient food for his force, and that they sometimes suffer greatly for want of it. I was assured, however, that this was very rare—that, generally, the slaves were well provided for—always allowed a sufficient quantity of meal, and, generally, of pork—were permitted to raise pigs and poultry, and in summer could always grow as many vegetables as they wanted. It was observed, however, that they frequently neglect to provide for themselves in this way, and live mainly on meal and bacon. If a man does not provide well for his slaves, it soon becomes known; he gets the name of a “nigger killer,” and loses the respect of the community.
The general allowance of food was thought to be a peck and a half of meal, and three pounds of bacon a week. This, it was observed, is as much meal as they can eat, but they would be glad to have more bacon; sometimes they receive four pounds, but it is oftener that they get less than three. It is distributed to them on Saturday nights; or, on the better managed plantations, sometimes on Wednesday, to prevent their using it extravagantly, or selling it for whisky on Sunday. This distribution is called the “drawing,” and is made by the overseer to all the heads of families or single negroes. Except on the smallest plantations, where the cooking is done in the house of the proprietor, there is a cook-house, furnished with a large copper for boiling, and an oven. Every night the negroes take their “mess,” for the next day’s breakfast and dinner, to the cook, to be prepared for the next day. Custom varies as to the time it is served out to them; sometimes at morning and noon, at other times at noon and night. Each negro marks his meat by cuts, so that he shall know it from the rest, and they observe each other’s rights with regard to this, punctiliously.
After breakfast has been eaten early in the cabins, at sunrise, or a little before in winter, and perhaps a little later in summer, they go to the field. At noon dinner is brought to them, and, unless the work presses, they are allowed two hours’ rest. Very punctually at sunset they stop work and are at liberty, except that a squad is detached once a week for shelling corn, to go to the mill for the next week’s drawing of meal. Thus they work in the field about eleven hours a day, on an average. Returning to the cabins, wood “ought to have been” carted for them; but if it has not been, they then go the woods and “tote” it home for themselves. They then make a fire—a big, blazing fire at this season, for the supply of fuel is unlimited—and cook their own supper, which will be a bit of bacon fried, often with eggs, corn-bread baked in the spider after the bacon, to absorb the fat, and perhaps some sweet potatoes roasted in the ashes. Immediately after supper they go to sleep, often lying on the floor or a bench in preference to a bed. About two o’clock they very generally rouse up and cook and eat, or eat cold, what they call their “mornin’ bit;” then sleep again till breakfast. They generally save from their ration of meal: commonly as much as five bushels of meal was sent to town by my informant’s hands every week, to be sold for them. Upon inquiry, he almost always found that it belonged to only two or three individuals, who had traded for it with the rest; he added, that too often the exchange was for whisky, which, against his rules, they obtained of some rascally white people in the neighbourhood, and kept concealed. They were very fond of whisky, and sometimes much injured themselves with it.
To show me how well they were supplied with eggs, he said that once a vessel came to anchor, becalmed, off his place, and the captain came to him and asked leave to purchase some eggs of his people. He gave him permission, and called the cook to collect them for him. The cook asked how many she should bring. “Oh, all you can get,” he answered—and she returned after a time, with several boys assisting her, bringing nearly two bushels, all the property of the slaves, and which they were willing to sell at four cents a dozen.
One of the smokers explained to me that it is bad economy, not to allow an abundant supply of food to “a man’s force.” If not well provided for, the negroes will find a way to provide for themselves. It is, also, but simple policy to have them well lodged and clothed. If they do not have comfortable cabins and sufficient clothing, they will take cold, and be laid up. He lost a valuable negro, once, from having neglected to provide him with shoes.
The houses of the slaves are usually log-cabins, of various degrees of comfort and commodiousness. At one end there is a great open fire-place, which is exterior to the wall of the house, being made of clay in an inclosure, about eight feet square and high, of logs. The chimney is sometimes of brick, but more commonly of lath or split sticks, laid up like log work and plastered with mud. They enjoy great roaring fires, and, as the common fuel is pine, the cabin, at night when the door is open, seen from a distance, appears like a fierce furnace. The chimneys often catch fire, and the cabin is destroyed. Very little precaution can be taken against this danger.[16] Several cabins are placed near together, and they are called “the quarters.” On a plantation of moderate size there will be but one “quarters.” The situation chosen for it has reference to convenience of obtaining water from springs and fuel from the woods.