From this view of the Methodist Chapel and Methodism, I proceed to mention the Moravian settlement. The Moravians, or rather, “United Brethren,” as many of my readers may be aware, revived under the celebrated Count Zinzendorf, a native of Germany, who, with some of his followers, visited England in the reign of George II., and formed several settlements of their sect in different parts of that kingdom. They also established colonies in Greenland, Labrador, and other parts of North America, and in South America.
In 1731, Count Zinzendorf visited Denmark, for the purpose of attending the coronation of Christian VI., who, by the death of his father, was called to the throne of that kingdom. During his residence at that court, some of his domestics became acquainted with a negro, named Anthony, from one of the Danish islands. This man related many instances of the moral darkness in which the West Indies were enveloped, and of the distressed state of the negroes; which being repeated to the count, he felt an invincible desire to send missionaries to that part of the world, to proclaim the “tidings of great joy” to those poor benighted negroes.
In 1732, this desire was carried into effect; and two missionaries were despatched from “Herrnhutt,” (the principal Moravian station, in Lusatia, Germany,) to St. Thomas. Other missionaries followed them; and in 1733, they planted their standard in St. Croix. In 1754, the society in London sent missionaries to Jamaica, who were followed by some of the brethren from America; and in 1756, Samuel Isles, a true and exemplary Christian, came from St. Thomas, where he had been residing as missionary for eight years, and established the first Moravian settlement in Antigua.
Their labour of love was at first very slow in its progress; but they succeeded, in 1761, in raising a chapel, for the accommodation of the negroes, on a spot of land, purchased for the purpose, in St. John’s. Still their society rather decreased than flourished, until, about 1768, there were only fourteen members in the church at St. John’s. Disheartening as these circumstances were, like true soldiers of the Cross, they would not lay down their arms; and at length, their faith and patience met with their reward. A wonderful revival took place, and in 1775 “the number of their stated hearers amounted to 2000; and never a month elapsed without an addition to the church of ten or twenty by baptism.”
By the year 1787, 5465 negroes were admitted into the church. Their first settlement was situated at St. John’s; but in 1782, they had formed another at Grace Hill, or, as it was first termed, Bailey Hill; a delightful spot, about ten miles from the capital. The number baptized at St. John’s, in 1789, was 507; while at Grace Hill, 217 were admitted into the church by that ceremony. By this time, five preachers were settled in Antigua; and in the course of the two following years, the society enrolled 7400 members. At the present period, 1842, the number may be estimated at 11,000.
Their settlement at St. John’s is situated in Spring Gardens, at the extreme north end of the town, and looks the very picture of neatness and domestic comfort. The present chapel, erected in 1773, is a plain building—devoid of any great architectural beauty, it is true, but interesting from its very simplicity, and from being built by the negroes in times of slavery. The rapid increase of their numbers, already mentioned, rendered it necessary to provide a larger place of worship; which fact being mentioned to their negro converts, they immediately commenced procuring some of the materials, by each bringing a few stones with them, when they came to their evening meetings in the week. Those of them who were masons and carpenters worked with the greatest energy “in their free hours, after their daily tasks were done; and those who could not assist in the labour provided victuals for the workmen.” Since that period, the chapel has had many enlargements and alterations made to it. The dwellings of the preachers are gathered around it; and their neat, cheerful-looking burying-ground, in which grows many a beautiful tree, bounds the settlement to the east. Everything about them looks green, and fresh, and lovely; and their wives, in their neat caps, and Quaker-like style of dress, and the often very pretty, but quiet contour of their features, appear in perfect harmony with the other parts of the picture. I must say, I like the Moravians: they seem to have so much open-heartedness about them—such patriarchal simplicity of manners. Among themselves they are ever kind and courteous, forming, as it were, one large family of affectionate brothers and sisters. They have done much good among the black race, for whose welfare the mission was particularly intended; and many happy deaths among them attest the truth. Besides their settlement in St. John’s, they have several in other parts of the island; namely, at Grace Hill, Grace Bay, Newfield, Cedar Hall, Lebanon, Gracefield, and Five Islands.
Among their ministers, men of learning and talent may be found. Their superintendent, the Rev. Mr. H———, is a great biblical scholar, possessed of superior faculties, and a good nervous preacher; but some of their missionaries, although far from deficient in erudition, from being natives of Germany, and not thoroughly acquainted with the English language, are almost unintelligible to English ears. I cannot say I admire the singing part of their service; at a given signal they all seem to dart off at the highest pitch of their voices, and keep on without regard to time or melody. However, I understand they have also a seraphine for the use of their chapel, which may tend to modulate the discordant voices of their congregation.[[83]] I hope these last few remarks may not be understood as unkind or sarcastic. Far be it from me to scoff at any sect. True it is I note their peculiarities; but if founded on the conscientious belief of the propriety of their own form of worship, I would not raise a laugh at the fantastic movements of even the “Jumpers” or the “Shakers” by any animadversions of mine.
The last and remaining edifice I have to mention, is the half-finished kirk of the Scotchmen. The foundation-stone of this place of worship was laid with the usual ceremonies by Sir Wm. Colebrooke, the late governor, on the 9th of April, 1839. It is situated upon an ascent on the eastern outskirts of the town, and from it may be seen many a lovely landscape, which Claude Lorraine would not have scorned to imitate. It progresses but slowly; but still it has been known for the tortoise to outrun the hare, and win the race, and therefore the Scotch kirk may yet exceed some of its contemporaries. In its present form I can say but little about it, except that the same fault cannot be found with it as there has been with the Methodist chapel—the small size of the windows—for the Scotch kirk appears to be all windows and doors. If, however, the Scotchman will make haste and finish the building, I will promise to write all about it; in the meantime, as I have already made this chapter of leviathan dimensions, I will make my courtesy, and—exit for the night.
[[80]] This social assemblage of “white” and “black” is one of the good effects of emancipation. Some years ago this dark-skinned race would have been kept from within the precincts of the walls by the point of a bayonet, as it was the custom on similar occasions to have a guard.