All the time the labour of the hands is going on, the tongue is by no means idle. The news of the island is discussed; dress, dances, and religion, descanted on; and the songs upon individuals (already alluded to) composed. One party of staid matrons commence a conversation. “You no go prayers last night; bery well; massa miss yo—why yo no go? Don’t you ’member what godmodder (as they call their leaders in the Moravian society) say ’bout aunty Nanny, ’cause she no go get her speak last time?[[34]] Well! sure the Lor’ he one good Lor’, (what you keep bawling so for, you cross pic’nee, eh?—me no gee you one cane to suck, you good-for-noting you!” addressed by way of parenthesis to a little crawling black-a-moor, who, unable to gain its mother’s attention by more pleasing means, is compelled to raise its ‘importunate call;’) yes, me dear sister, de Lor’ one good Lor’, and massa parson talk all good talk.” Another party of giddy, laughing girls, chatter away in a different strain. “I say, Ange’, (Angelina,) you see dem challis se (sister) Eleanor hab selling last week? Well, I buy one, only it no make yet, ’cause I no get money ’nough to buy de black lace to trim it. I’se wants to hab it make like dat buckra lady’s frock, she as come from England the oder day.”—“No, me no seed em; me buy one robe dress Christmas gone. But did you hear ’bout se Margate?”—“No; war ’bout she?”—“Eh! eh! you no hear. Why, last night she war coming home past were de old play-house used to ’tan, when just as she get close de wall, dere she see one big ole jumby man—ugly so! most kill her, she so frighten. Bery well! she try to run, but he old jumby knock her down, fall to lick (flog) her in such a manner dat she hab feber all last night.”—“Eh! eh! poor Margate! you b’lieve me, me no tink me dare go by de ole play-house at night den.”
With conversations such as these they endeavour to lighten their labours; and during the time the clothes are drying, some form themselves into parties, and dance on the greensward to the music of their own voices; others nurse their little children, or boil their lunch (gipsy fashion;) while the more idle ones stretch themselves upon the grass, and sleep away the hours until the cleansed garments are perfectly dry, when they collect their different articles, and march off to their respective dwellings in the same manner as they came.[[35]]
As remarked at the commencement of this chapter, among those black women resident in the capital, are to be found an immense number of hucksters; indeed, in every street, at every corner, they are to be met with. These persons deal in different articles; some in cloth of various fabrics, threads, tapes, laces, &c.; some in salt-fish, corn-meal, (the flour from the Indian corn,) rice, &c.; and others in fruits, vegetables, soap and candles. Some of these hucksters occupy small shops of about fourteen feet square, (which, by the bye, in most cases they are obliged to use as their sleeping, dining, and dressing room as well,) where they vend their different wares; while others frequent the markets, or walk about the town or country with their goods. These people purchase their goods from the retailers upon a larger scale, or else buy them at an auction sale, of which there are sometimes three or four in a day, at the different merchant’s stores.
There is one peculiarity attending these small dealers, which is worthy of note—this is, the great love they have for buying “damaged flour,” supposing they will be sure to get a bargain. Upon this account, it is common among some merchants, when they are about to dispose of this commodity by public auction, to term it “damaged,” when perhaps the only appearance of such mischance is, that the barrel is a little dirty. It has been often known for one of these sullied barrels to bring a larger amount than a better article, simply because it was put up as damaged.
Many of these women do nothing else but walk about to the different sales all day, in hopes of meeting with bargains, leaving the management of their shop (if they have one) to their children. When an article is put up, they bid in pounds and shillings, of which they have no conception; the consequence of which is, that when they retire from the sale, and get some friend to add it up in dollars and bitts, (current coins,—the dollar 4s. sterling, the bitt 4½d.,) they become alarmed at the amount of their purchases; and as there is no auction duty to be paid by them, they will not return for the articles, and consequently the merchant is obliged to bear the loss.
Some of the females work as porters, hire themselves to mix mortar for bricklayers, or even dig wells, (or springs as they are termed in this country,) and clean out ponds. Many of the negro women, particularly those who live in the country, and are employed in agriculture, are so very masculine in their voice, manners, and appearance, that it is at times a matter of doubt to say to which sex they belong. This may be attributed to the general system of treatment during slavery: they were required to work the same as the men; and when punishment was thought necessary, no regard was paid to their feelings, but their persons were equally exposed as those of the other sex. Of course, these proceedings in time rendered them callous, and in the end, divested them of all those principles of modesty which are so great an ornament to the feminine character, whether in a high or low condition of life. The manner in which they were accustomed to dress during their ordinary employments tended in great measure to have this effect. A petticoat of coarse linseywoolsey, or blue check, with a short jacket of similar materials, constituted the chief part of their covering; and even this was put on so carelessly, that frequently the upper part of their persons was left quite bare. While employed in their daily avocations, it is customary to tie up their garments almost—if not quite—as high as their knees; and even when walking about the streets of the capital, if it is rather wet weather, the same degree of indelicacy is practised. All these causes combined, tend to lessen the women in the eyes of strangers; although the Creoles appear to see no indecorum in their style of dress, or manners.
Most negroes appear to be possessed of great strength, and will carry immense loads, the women as well as the men. The head is the part appropriated by the negroes to bear their burdens. They carry tables, heavy boxes, boards, barrels, and similar articles, in this manner; and if they want to convey a cup or a bottle, it is placed in the same exalted situation. The very little children, of perhaps not more than three or four years old, will also place a calabash of water, or a bottle of rum, upon their heads, and trip along without holding it in the slightest manner.
[[34]] A religious ordinance among the Moravians.
[[35]] In Barbados, the negroes make a little difference in their mode of washing. Going down to the sea-side, they make use of the sea-water, and then spreading them upon the sand, sprinkle them occasionally with the briny fluid. When (during a short visit to that island) I saw them thus employed, it recalled forcibly to my mind the description of the Princess “Nausicaa” in “Pope’s Homer’s Odyssey,” who at the command of Pallas went to wash the robes of state in the “mazy waters.”