The West Indies and the Spanish Main

by James Rodway

The anti-slavery party became very strong about the year 1820, and every obnoxious regulation was a text for discourses on the infamy of the whole system. If a planter were punished, the case was trumpeted over the country to promote a greater antagonism. How absurd this really was could only be seen by the West Indians themselves, and if they attempted to say anything they were put down as liars, becaused they were biassed in favour of the other side. One writer pertinently remarked that, among the hundreds of military and naval officers stationed in the West Indies, not one had borne out the statements of the missionaries, and we may call attention to the curious fact that Captain Marryat, who was well acquainted with every colony, speaks always of the negro as a happy fellow. The genial novelist does not mince matters when he speaks of oppression on board ship, and it is not to be supposed that he would go out of his way to screen the planters.

Some of the colonies passed laws against indiscriminate manumissions, and these were declaimed against as tyranny. Yet their wisdom was so patent that, under the system, they could only be heartily approved by every one competent to judge. There is one little fact that stands out most prominently as a redeeming point, if such a thing be possible—under slavery there was no poverty—there were no tramps nor beggars. The owner of the plantation had to feed his people in sickness and in health, in childhood and old age. If manumissions could be given by the mere stroke of a pen, many a poor sick or broken-down creature would have been cast adrift to become a burden upon the community. Now and again we yet hear some old woman complain that if this were slavery time, she would not be half-starved as she is to-day, notwithstanding the poor relief.

It may perhaps be thought that we are attempting the defence of slavery; we only wish to show that it was not quite so black as it has been painted. It had its dark side; but, on the other hand, many a bright gleam can be perceived by those who have seen some who were born into servitude and heard their stories. They were well fed, had as much clothing as they really required, were as a matter of policy well treated as a rule, and were quite as happy as they are to-day. Magistrates, policemen, and gaols were almost unknown; the planter gave the negro a slight flogging now and then, and this ended the tale of his misdemeanours. A bad master might be cruel as a bad husband may be also, but we should not condemn marriage on account of its abuses. The great argument against slavery was the degradation it produced on the minds of both parties. However, we are not writing the history of slavery, but the story of the West Indies, and must apologise for the digression.

In 1823 the House of Commons, on a motion of Fowell Buxton, "that the state of slavery is repugnant to the principles of the British Constitution, and of the Christian religion," resolved to ameliorate the condition of the slave by giving him civil rights and privileges. As a result of this, orders were sent out to abolish the flogging of women, and discontinue the use of the whip in the field.

Already the West Indian planters were alarmed at the interference of the British Government, and the overriding of colonial laws by Orders in Council. In 1819 they had petitioned against being compelled to manumit their slaves in cases where they wished to buy their freedom, but their protests went for nothing. Now also they had to submit, although they did so with a bad grace. The British Government left the carrying out of the provisions of the resolutions to the colonial legislatures, but at the same time giving them to understand that there was no option.

In 1811, when the Governor and Court of Policy of Demerara neglected to issue a proclamation allowing negroes to attend chapel in the evening, they received a sharp reprimand, and the Governor was superseded; now they knew that nothing was left but to obey orders.

When, therefore, the despatch containing these resolutions arrived in Demerara, a meeting of the legislature was at once convened to prepare the necessary ordinance. There was no attempt to evade this duty or delay compliance, but such a radical change required great consideration, especially in regard to the control of females without the use of the whip. Negresses were, as a rule, less amenable to discipline than the men, and it was thought that something must be done to prevent insubordination. Several meetings took place from the 21st of July, 1823, to early in August, at which the ordinance was prepared and passed, but up to the 18th of the latter month it had not been published. Such a delay, however, did not imply any intention of evading the duty, for three or four weeks often elapse from the time of passing to the publication of a Bill.

Meanwhile the negroes got an idea that something had been done in England for their benefit. Like the slaves in Barbados and other colonies, they heard discussions at their masters' tables, and supposed that the something which had taken place meant their total emancipation. "The king had freed them, but the planters refused to carry out the order." On the East Coast of Demerara there was then a small chapel belonging to the London Missionary Society, under the charge of the Rev. John Smith. This chapel was a rendezvous for the negroes of the neighbouring plantations, who not only came to service, but met afterwards for a little gossip. Some who could read gave their ideas of what they had gleaned from their masters' newspapers, while others told what had been said at the dinner-tables. It does not appear that Mr. Smith had told them anything of the new resolutions, nor is there evidence that the deacons of the chapel knew of them. It followed, therefore, that all the information they had was these garbled reports of their own people.

On Sunday, the 17th of August, a number of the bolder spirits met after service and discussed a plot which had been already under consideration, for a general rising at eight o'clock next evening. Their idea was to put their masters in the stocks, arm themselves, and, when the Governor came, demand their supposed rights.

On Monday morning a coloured servant informed his master of the plot, on which he at once rode off to Georgetown and interviewed the Governor. Warnings were sent to most of the planters, and preparations made to suppress the revolt if it took place, but such reports were not uncommon, and although the whites looked after their weapons they did not feel much alarm. As a matter of policy it was better to assume indifference, as anything like desertion of the estates, even so far as the sending away of women and children, would have encouraged the negroes.