"Wal, I couldn't fine no fault, massa: an' I s'pose she do; dough I doan't knows it, 'case I'se dar only Sundays."
"Have you any children?"
"Yas, sar; I'se free 'longin' ter de Cunnel, an' four or five—I doant 'zactly know—up ter hum; but dey'se grow'd up."
"Is your wife, up there, married again?"
"Yas, massa, she got anoder man jess w'en I cum 'way; har ole massa make har do it."
We then left the cabin, and when out of hearing of the blacks, I said to the corn-cracker: "That may be Scripture doctrine, but I have not been taught so!"
"Scriptur or no Scriptur, stranger, it's d——d heathenism," replied the farmer, who, take him all in all, is a superior specimen of the class of small-planters at the South; and yet, seeing polygamy practised by his own slaves, he made no effort to prevent it. He told me that if he should object to his darky cohabiting with the Colonel's negress, it would be regarded as unneighborly, and secure him the enmity of the whole district! And still we are told that slavery is a Divine institution!
After this, we strolled off into the woods, where the hands were at work. They were all stout, healthy and happy-looking, and in answer to my comments on their appearance, the native said that the negroes on the turpentine farms are always stronger and longer-lived, than those on the rice and cotton-fields. Unless carried off by the fevers incident to the climate, they generally reach a good old age, while the rice-negro seldom lives to be over forty, and the cotton-slave very rarely attains sixty. Cotton-growing, however, my host thought, is not, in itself, much more unhealthy than turpentine-gathering, though cotton-hands work in the sun, while the turpentine slaves labor altogether in the shade. "But," he said, "the' work 'em harder nor we does, an' doan't feed 'em so well. We give our'n meat and whiskey ev'ry day, but them articles is skarse 'mong th' cotton blacks, an' th' rice niggers never get 'em excep' ter Chris'mas time, an' thet cums but onst a yar."
"Do you think the white could labor as well as the black, on the rice and cotton-fields?" I asked.
"Yas, an' better—better onywhar; but, in coorse, 'tain't natur' fur black nor white ter stand long a workin' in th' mud and water up ter thar knees; sech work wud kill off th' very devil arter a while. But th' white kin stand it longer nor the black, and its' 'cordin' ter reason that he shud; fur, I reckon, stranger, that the sperit and pluck uv a man hev a durned sight ter du with work. They'll hole a man up when he's clean down, an' how kin we expec' thet the pore nig', who's nary a thing ter work fur, an' who's been kept under an' 'bused ever sense Adam was a young un'—how kin we expec' he'll work like men thet own 'emselfs, an' whose faders hev been free ever sense creation? I reckon that the parient has a heap ter du with makin' th' chile. He puts the sperit inter 'im: doan't we see it in hosses an' critters an' sech like? It mayn't crap eout ter onst, but it's shore ter in th' long run, and thet's th' why th' black hain't no smarter nor he is. He's been a-ground down an' kept under fur so long thet it'll take more'n 'un gin'ration ter bring him up. 'Tain't his fault thet he's no more sperit, an' p'raps 'tain't ourn—thet is, them on us as uses 'em right—but it war the fault uv yer fader an' mine—yer fader stole 'em, and mine bought 'em, an' the' both made cattle uv 'em."