Sale of Women--Second Sabbath in New Orleans--Cricket in front of the Presbyterian "Church"--The Baptist "Church"--A Peep at an American Sabbath-School--Proceedings in "Church"--A Sermon on "The New Birth"--Nut-cracking during Sermon--"Close Communion."

You shall now learn how men buy and sell women in America. "Elizabeth"

was the first who was made to mount the platform. She was a very genteel-looking girl, about eighteen years of age, evidently the daughter of a white man, and said to be "a good seamstress and house-servant--_excellente couturiere et domestique de maison_." 600 dollars was the first bid, and 810 the last, at which price (about 170_l._) Elizabeth--so young and so interesting--was sold!

"Susan," too, was a mulatto--the daughter of a white man. She was short, dumpy, and full-faced, about sixteen years of age, "a plain seamstress and house-servant." She appeared exceedingly modest, and kept her eyes on the floor in front of the platform. On that floor, as usual, the filthy dealers in human flesh were ever and anon pouring forth immense quant.i.ties of tobacco juice. For Susan the first bid was 500 dollars, and the highest 700 (nearly 150_l._), at which she was "knocked down." But the fat old man, as before, in his peculiar drawling nasal tones, said, "The 700 dollars was my bid, and therefore Susan is not sold." Poor Susan was very sad and gloomy.

"Betsy," another "plain seamstress and house-servant," about sixteen years of age, also the daughter of a white man, had a fine intelligent eye, and her effort to restrain her feelings was evidently great. The offers, however, not suiting, the auctioneer closed the exhibition, which had lasted an hour.

The next day being the Sabbath, I took it into my head to find out the Baptist Church. They are all "churches" in America. It was not far from the Presbyterian place of worship. In pa.s.sing the latter, I saw (as on the previous Sabbath) about forty or fifty boys in the square in front playing at cricket. A number of grave-looking gentlemen were standing under the portico of the church, looking on with apparent complacency,--not one attempting either to check these juvenile Sabbath-breakers, or to allure them to occupations more suitable to the day.

The Baptist Church is a small place, about 60 feet by 30, without galleries, except a little one for the singers. When we arrived, a small Sabbath-school was being conducted in the body of the chapel.

About fifty children were present, of whom not one was coloured. One of the teachers kindly led us to a pew. It was the third or fourth from the door. The school, which occupied the part next to the pulpit, was about to be dismissed. The superintendent got into the "table-pew" to address the scholars. It was the first time I had had an opportunity of hearing an address to children in America. In the land of the Todds, the Abbotts, and the Gallaudets, I expected something very lively and interesting. But grievous was my disappointment. The address was dull and lifeless. There was in it neither light nor heat. When the superintendent had done, an elderly gentleman, shrewd and busy-looking, having in his hand a black walking-stick and on his neck a black stock, with shirt-collar turned over it like a white binding (the national fashion of the Americans), came up, and told the school that the proprietor of the splendid picture, "The Departure of the Israelites from Egypt," had requested him to deliver a lecture upon it; that he had engaged to do so on Monday a-week; and that the scholars and teachers of that school would be admitted free. I should like (said I to myself) to hear you: a lecture on the emanc.i.p.ation of those poor slaves cannot fail to be interesting in the slave-holding city of New Orleans. The school was now dismissed, and the scholars left to enjoy their full swing of lawless liberty.

The elderly gentleman descended from his elevation, and walked about the "church," backwards and forwards, whispering a few words to one, and then to another, in a very bustling manner. As I looked down the aisle, I saw on one side of it, near the pulpit end, a leg projecting about eighteen inches, in a pendent position, at an angle of about forty-five degrees. This leg attracted my notice by its strange and solitary appearance. It seemed as if it had got astray from its owner.

In America gentlemen's legs do get sometimes most strangely astray,--on the chair arms, on the tables, on the chimney-pieces, and into all sorts of out-of-the-way places. While other people generally try how high they can carry their heads, the ambition of the Americans is to try how high they can carry their heels! Observing the leg in question a little more attentively, I found that behind it (in the adjoining pew), and in close and intimate connection with it, was a man dressed in black. The bustling old gentleman came by, tapped him on the shoulder, and beckoned him forward, along with himself, to the rostrum.

Here they were met by a tall man of grave appearance, about thirty years of age, with a pale face and bald forehead, wearing a white cravat, with corners about ten inches long, stretching out on either side towards the shoulders. He was made to take the central position at the desk; while the man with the leg took the right, and the elderly gentleman the left.

The elderly gentleman (who, from his I'm-at-home kind of air, was evidently the pastor) offered up a short prayer, and then gave out a hymn, which some few friends in the gallery (standing up) sang; all the rest of the congregation sitting down, and very few joining at all in the psalmody. This exercise over, the central gentleman arose, and, having first read a few verses of Scripture, offered up a very suitable prayer about eight or ten minutes long. The man on the right then gave out another hymn, which was sung as before.

The central gentleman now, in a very low don't- care-whether-you-hear-or-not tone of voice, gave out a text. It was John iii. 7: "Marvel not that I said unto thee, Ye must be born again."

I will give you a sketch of his sermon. He observed that of all subjects on which men might be addressed, religious subjects were the most important; and that of all religious subjects, that to which the text referred was the most momentous. Having noticed the context, he proposed to inquire, first, into the necessity of being born again.

This change (he observed) was necessary, in order to enjoy heaven. It was a common observation, that "society seeks its level." The Indian, for example, could not be happy amidst the refinements of civilization.

The gambler and the swearer could not be happy in the society of the pious and devout. If so in this world, amidst imperfect holiness, how much more so in the pure society of the celestial state!

During these remarks, I was much annoyed by the cracking of nuts not very far off. I looked around, and actually found it was a mother cracking them for her two boys, one of whom might be seven and the other five years of age,--one by her side, and the other in the next pew behind. To the latter she deliberately handed over the kernels in a pocket-handkerchief; and yet, to look at her, you would have thought her a woman of sense and piety!

The preacher noticed, in the second place, the nature of this change.

It was spiritual, not physical,--a "revolution" (!) of the mind, rather than a mere change of opinion or of outward deportment. The third observation related to the evidence of the change. Its existence might be ascertained by our own experience, and by the Word of G.o.d. The former was not to be trusted without a reference to the latter. This change destroyed the love of the world. It led man to abandon his favourite sins, and to live and labour to do good. It also created in him new desires and enjoyments. These topics were variously and suitably ill.u.s.trated, and the whole was a very good sermon on the subject.

At the close the man on the right offered an appropriate prayer. The pastor then made several announcements; among them, that a meeting to pray for the success of Sabbath-schools would be held on the morrow evening. In connection with that announcement, he said: "I am a very plain man, and my G.o.d is a very plain G.o.d. He is so in all his dealings with men. He always acts on the plain common-sense principle, that, if a favour is worth bestowing, it is worth asking for." He also intimated that there would be a Church-meeting immediately after the service, preparatory to the ordinance of the Lord's Supper in the afternoon, inviting at the same time any members of other Baptist Churches who might be present to partic.i.p.ate with them in that privilege. This form of invitation led me to understand that they were "close communionists;" and such I have ascertained to be the case, not only with them, but also with all the regular Baptists in America. The influence of Robert Hall and others was not felt so powerfully on that side of the Atlantic as on this. I suppose that, while this worthy pastor would have freely admitted to the Lord's Supper any immersed slave-holder, he would have sternly refused that privilege to me--a sprinkled missionary from a distant land. You will readily believe, however, that the anti-slavery missionary--the pastor of a large congregation of black and coloured people--was not very ambitious of Christian fellowship with slave-holders.

LETTER X.

Interview with a Baptist Minister--Conversation with a Young Man in the Baptist Church--The Presbyterian Church, and Dr. Scott again--A Peep at the House of Representatives of Louisiana--Contrast between the French and the Americans in the Treatment of their Slaves--Dinner Table in New Orleans--American Manners.

The decided part acted by the Baptist missionaries in the British Colonies, in reference to slavery, made me anxious to know the whereabouts of the Baptist minister in New Orleans on that subject; and I therefore visited his place of worship again in the afternoon. They were engaged in celebrating the ordinance of the Lord's Supper. A very clean and neatly-dressed black woman was standing in the portico, looking in, and watching the proceedings with deep interest. She evidently wished to enter, but dared not. At the close I introduced myself to the minister as Davies, from British Guiana, attached to the ministry of the missionaries of the London Society. He was very kind and cordial, and pressed my wife and myself to go home with him to tea.

We accepted the invitation. Among other questions, he asked how our negroes worked, now that they were free? I told him, "Very well indeed; and you may very safely venture to emanc.i.p.ate your slaves as soon as you please." This led us at once _in medias res_. His views I found to be simply as follows: how pious! how plausible! how convenient! how extensively prevalent in reference to other evils than slavery!

"Slavery is a political inst.i.tution. As a Christian minister, I have nothing to do with politics. My business is to preach the Gospel, and try to save men's souls. In this course I am sanctioned by the example of the Apostle Paul. Slavery existed in his day; but he turned not aside from the great object to attempt its overthrow. He simply told masters and slaves their duty, without at all interfering with the relation subsisting between them. Besides, the opposite of this course would render us and our churches unpopular, and thereby destroy our usefulness." He also seemed very sore at the idea of the Christianity of slave-holders being at all called in question. "People," said he, or words to the same effect, "may spare themselves the trouble to pa.s.s resolutions of non-fellowship with us; we wish for no fellowship with those who are so uncharitable as to question our piety." I began now to understand why the Abolitionists call the American churches "the bulwark of slavery."

Subsequently, on the same day, I had conversation with a young man, whom I had that afternoon seen sitting down at the Lord's Table in the Baptist Church. He told me that there were in New Orleans two Baptist Churches of coloured people, presided over by faithful and devoted pastors of their own colour. "And does your pastor," I inquired, "recognise them, and have fellowship with them?" "Oh! yes, he has often preached to them. He feels very anxious, I can a.s.sure you, for the conversion of the slaves." "And do those coloured preachers ever occupy your pulpit?" "Oh, dear me, no!" with evident alarm. "Why not? You say they are good men, and sound in doctrine." "Oh! they would not be tolerated. Besides, they are accustomed to speak in broken English, and in very familiar language; otherwise the slaves could not understand them. The slaves, you know, cannot read, and are not allowed to learn."

This he said in a tone of voice which indicated an entire acquiescence in that state of things, as if he thought the arrangement perfectly right. But what iniquity! To come between the Word of G.o.d and his rational creature! To interpose between the light of Heaven and the soul of man! To withhold the lamp of life from one-sixth of the entire population! Of all the d.a.m.ning features of American slavery, this is the most d.a.m.ning!

"I suppose," continued I, "if any of the black people come to your churches, they have to sit by themselves?"

_Young Man._--"Of course: I have never seen it otherwise."

_Myself._--"And I have never before seen it so. With us, in British Guiana, blacks and whites mingle together indiscriminately in the worship of our common Father."

_Young Man._ (with amazement).--"There must be a a great change here before it comes to that. It must appear very strange."

_Myself._--"Very much like heaven where they shall come together from the east and from the west, from the north and from the south, &c. Why, we have black deacons, who, at the celebration of the Lord's Supper, carry the bread and wine, and give them even to white people."

_Young Man._ (with more astonishment than ever, and in a tone of offended dignity).--"I don't think I could stand that--I don't! A great change must take place in my feelings before I could. I don't like to mingle Ham and j.a.phet together for my part--I don't!"

_Myself._--"Why, they were mingled together in the ark."

_Young Man._--"Yes; but old Noah quarrelled with Ham soon after he came out, and cursed him."

_Myself._--"Granted; but you and your pastor profess to be anxious for the slaves' conversion to G.o.d, and thereby to roll away the curse."

Here the dialogue ended.

In the evening I was desirous of hearing Dr. Hawkes, an Episcopalian minister, of whose talents and popularity I had heard much in New Orleans; but, finding that he did not preach in the evening, I went again to hear Dr. Scott at the Presbyterian Church. Having stood a considerable time at the door inside, and receiving no encouragement to advance, I ventured, along with my wife, to enter the pew next to the door. This proved a most unfortunate position. There was not light enough to take any notes; while the incessant opening and shutting of the door, with its rusty hinges, made it extremely difficult to hear.

The discourse, however, which was again addressed to young men in great cities, was characterized by all the power and piety which distinguished the one of the previous Sabbath. I retired deeply impressed with the value of such a ministry in such a place. Dr. Scott was one of the American delegates to the Conference for the formation of the Evangelical Alliance in 1846. He is a Southern man, born and bred amidst the wilds of Tennessee, whose early educational advantages were very small. He is, in a great measure, a self-made man. Brought up in the midst of slavery, he is (I rejoice to hear) a cordial hater of the system. As a minister, he is "thoroughly furnished--a workman that needeth not to be ashamed." His knowledge of the world, as well as of the Word of G.o.d and of the human heart, is extensive, and is turned to the best account in his ministrations. In leaving New Orleans I felt no regret, but that I had not called upon this good man.

On Monday morning, the 8th of February, I had a peep at the House of Representatives of the State of Louisiana, then in session at New Orleans. The room, a dark and dingy-looking place, was fitted up with desks and seats in the form of the letter D. A desk and a spittoon were allowed to each honourable member,--the latter article being deemed as necessary as the former. Whether smoking was suffered during the hours of business or not I cannot tell, but the room smelt horribly of stale tobacco. Between fifty and sixty members were present, and never certainly, either in the Old World or in the New, did I see an a.s.semblage of worse-looking men. They seemed fitted for any deeds of robbery, blood, and death. Several distinguished duellists were pointed out to me; among them Colonel Crane, an old man, who had repeatedly fought with Mr. Bowie, the inventor of the "Bowie knife," and had killed several men in personal combat! The motion before the house just at that time was for the release from prison of a Mr. Simms, who a few days before had violently a.s.saulted one of the members in the lobby. He was released accordingly. Who will not pity the 200,000 slaves of this State, who are at the "tender mercies" of these sanguinary men? Nor let it be said, as it often is, that New Orleans and Louisiana are not a fair specimen of things even in the South,--that they are more French than American, &c. This is not the case. Nothing in New Orleans struck me more forcibly than its thoroughly American character. American usages, American influence, American laws, and American religion are there predominant. Things were much better for the black and coloured people when it was not so. The French treated their slaves incomparably kinder than the Americans do. They often married coloured women, and invariably treated their own coloured offspring, whether legitimate or illegitimate, with tenderness and regard. They had them suitably educated and adequately provided for; so that, at the present moment, a large portion of the city of New Orleans is the freehold property of coloured persons. Not so act the Americans. They indulge in the grossest licentiousness with coloured women, but would shudder at the idea of marrying one of them; and, instead of giving any property to their coloured offspring, they do not scruple to sell them as slaves!

Had I gone to the Roman Catholic cathedral in that city, which is attended chiefly by the French and their descendants, I should have found no negro pew, but persons of all colours intermingled together in religious observances. The Southerners seem to have no heart--no feeling, except that of love to the almighty dollar.

The population of New Orleans is about 90,000. On this ma.s.s of people are brought to bear the labours of at least thirteen ministers of the Methodist Episcopal Church, seven Presbyterians, four Episcopalians, and three Baptists,--all professedly evangelical;--besides a considerable number of Roman Catholics, and other non-evangelical teachers. But Satan has there a large array of synagogues.

I omitted, at the proper time, to describe the scene we witnessed at our "private" lodgings the first day we sat down to dinner. Though it was called a "private" boarding-house, and we had taken the apartments as such, we found ourselves surrounded by about thirty boarders! These were all respectable men, or rather men whom, from their position in society, you would expect to be respectable. Doctors, lieutenants in the army, captains, merchants, editors, clerks of the senate, and so forth, were among them. My wife was the only lady besides the mistress of the house.

We were all waiting in an ante-room for the summons to dinner. It came.

The door of the dining-room was thrown open; and before you could have said "Jack Robinson," the whole had rushed through, were seated at table, and sending forth a forest of forks in the direction of the various dishes! I had often heard of this wolfish habit, but thought our cousins were caricatured. Here, however, was the reality. Had I not been an eye-witness, I could not have believed it. Not a single seat had been kept vacant for the only lady who had to be accommodated, and we were both left to console ourselves in the ante-room! The landlady, however, having "an eye to business," arranged for our accommodation at the table. There had been on the table a turkey, a piece of beef, some fish, and pastry,--all ready carved. Most of these things had instantly disappeared,--the knives and forks had borne them away in triumph.

There was no waiting to be served: every one stuck his fork in what he liked best, or what was most within his reach. It was a regular scramble. The principle seemed to be to _begin_ to eat as soon as possible, no matter what! Some began with nothing but potatoes, some with a bit of bread, some with a piece of beef, some with a limb of the turkey. Some, I noticed, beginning with fowl, then taking roast beef, then boiled mutton, then fish, and then some pastry,--all on the same plate, and--faugh!--portions of most of them there at the same time! No change of plate,--that would have been extravagant, and would have savoured of aristocracy. Freedom, it seemed, allowed every one to help himself; and that with his own knife and fork, which he had before used for all sorts of purposes. Such luxuries as salt-spoons and mustard-spoons are very rare south of the Ohio. My wife asked the lady of the house for a small slice of the ham she had before her, when the latter very politely begged Mrs. Davies to lend her her knife to cut it with! This was good society in New Orleans. Things improved as we advanced towards the North; but in most places, though the Americans provide bountifully, the cooking is not good, and they make a strange jumble of things at table. They have the appearance of a people suddenly raised in the world, and able to afford themselves nice things, but very ignorant and awkward in the use of them. With so much hurry to begin, the time occupied in eating by our company was very short. We Britishers had scarcely begun, when one and another got up from table, finishing his dinner as he walked away. They cannot bear to sit at table a moment longer than is absolutely necessary. While we remained seated, they pa.s.sed before us on their way out,--one eating, one picking his teeth, one sc.r.a.ping his throat, one spitting on the floor. Of course, we seldom made a hearty meal under such circ.u.mstances.

LETTER XI.

Farewell to New Orleans--Revolting Bargain--"The Anglo Saxon"

Steam-boat--Moderate Fare--Steam Navigation of the Mississippi--Steam boat and Railway Literature--Parting View of the "Crescent City"--Slave Advertis.e.m.e.nts--Baton Rouge--A Sugar Estate--Fellow-Pa.s.sengers--The Ladies' Cabin--A Baptist Minister--A Reverend Slave-holder.

Preparing to leave New Orleans, on the evening of the 8th of February, we called for our bill, and found, for the nine days of our stay, a charge of eight dollars more than we had agreed for. Unwilling to be imposed upon, I remonstrated; and we split the difference with our "smart" landlady. We turned our backs upon the city, with a hearty wish that we might never see it again. It is a horrid place. Bowie knives, revolving pistols, and other deadly weapons, are exposed for sale on every side,--a pretty clear proof of an extensive demand.

Shall I tell you of a most revolting abomination, which I know, on good authority, occurred about the time we were there? A large importer of slaves from the "slave-breeding" States, having on board a considerable number of young women, made an offer of the use of their persons to a volunteer regiment of soldiers, then waiting to be conveyed to Mexico.

The offer was accepted; and the wretch boasted that he had made 700 dollars, or 150_l._ sterling, by the transaction! The laws of this _great_ and _free_ country had, however, consigned these helpless young women to his absolute disposal! Alas! for Freedom, had she no holier home than the Southern States of the American Union! And yet of the country in which this licentious bargain was made, even John Todd, the excellent author of "Lectures to Children," thus writes,--"This land is free. The mind is here free,--and the child is to be born--if indeed he ever will be born--whose powers and faculties may not be called out and cultivated. There is no bondage to forms or precedents; but the whole ma.s.s may be seasoned, leavened, and moved, and is at liberty to do what is great and good in the way that is most convenient."

Four o'clock in the afternoon found us safely on board the "Anglo-Saxon," a fine new steam-boat, bound for Pittsburgh in Pennsylvania. We booked ourselves for Cincinnati in Ohio, a distance of 1,550 miles. The fare was 12 dollars each; and the captain said we should be from six to ten days in getting to our destination. (We were, however, twelve days.) Twelve dollars, or about 2_l._ 10_s._, for the occupation of splendid apartments, sitting down at a well-furnished table, and being conveyed 1,550 miles! Scarcely believing that there was not some mistake, I asked a fellow-pa.s.senger if the 12 dollars really did include board, and was told that most certainly it did,--it was the regular fare. Travelling at this rate was literally cheaper than staying at home. It was just one dollar a day each for food, lodgings, and locomotion! This "Anglo-Saxon"--forge below and palace above, as all these boats appear to be--is a n.o.ble vessel. The dimensions, as given me by the "clerk" or purser, are--length of keel 182 feet, breadth of beam 26 feet, depth of hull 6 feet, length of cabin 140 feet; two engines 6-1/2 feet stroke; two cylinders 18-1/2 inches in diameter; height between decks 9-1/2 feet; having a fire-engine and hose; berth accommodation for 73 cabin-pa.s.sengers, but often has more. Unexpectedly, we had got on board the only temperance vessel on the river--the only one that kept no "bar." It belonged chiefly to Quakers. The captain and the clerk, both part-proprietors, had married sisters. The engineer also was connected with them by marriage. These circ.u.mstances encouraged the hope that we had fallen into good steady hands, who would do all in their power to avoid explosion.