with vengeance, at the midnight hourSudden they seize thine unsuspecting watch,
And thine own poniard bury in thy breast."
All these kinds of negroes, and many others whom it would be tedious to mention, differing in intelligence and capability, were alike in the vividness of their Fetich-worship and the feebleness of their spiritual sentiments.9 They brought over the local superstitions, the grotesque or revolting habits, the twilight exaggerations of their great pagan fatherland, into a practical paganism, which struck at their rights, and violated their natural affections, with no more pretence of religious than of temporal consolation, and only capable of substituting one Fetich for another. The delighted negroes went to mass as to their favorite Calenda; the tawdry garments and detestable drone of the priest, whose only Catholicism was his indiscriminate viciousness, appeared to them a superior sorcery; the Host was a great Gree-gree; the muttered liturgy was a palaver with the spirits; music, incense, and gilding charmed them for a while away from the barbarous ritual of their midnight serpent-worship. The priests were white men, for the negroes thought that black baptism would not stick; but they were fortune-hunters, like the rest of the colony, mere agents of the official will, and seekers of their pleasures in the huts of the negro-quarter.10 The curates declared that the innate stupidity of the African baffled all their efforts to instil a truth or rectify an error. The secret practice of serpent-worship was punishable, as the stolen gatherings for dancing were, because it unfitted them for the next day's toil, and excited notions of vengeance in their minds. But the curates declined the trouble of teaching them the difference in spiritual association between the wafer in a box and the snake in a hamper. On the whole, the negro loved to thump his sheepskin drum, and work himself up to the frantic climax of a barbarous chant, better than to hear the noises in a church. He admired the pomp, but was continually stealing away to renew the shadowy recollection of some heathen rite. What elevating influence could there be in the Colonial Church for these children of Nature, who were annually reinforcing Church and Colony at a frightful pace with heathenism? Twenty or thirty tribes of pagans were imported at the rate of twenty thousand living heads per annum, turned loose and mixed together, with a sense of original wrong and continual cruelty rankling amid their crude and wild emotions, and prized especially for their alleged deficiency of soul, and animal ability to perform unwholesome labor. Slavery never wore so black a face. The only refining element was the admixture of superior tribes, a piece of good-fortune for the colony, which the planter endeavored as far as possible to miss by distributing the fresh cargoes according to their native characters. A fresh Eboe was put under the tutelage of a naturalized Eboe, a Jolof with a Jolof, and so on: their depressed and unhealthy condition upon landing, and their ignorance of the Creole dialect, rendered this expedient.11
But these distinctions could not be preserved upon such a limited area and amid these jostling tribes. People of a dozen latitudes swarmed in the cabins of a single negro-quarter. Even the small planter could not stock his habitation with a single kind of negro: the competition at each trade-sale of slaves prevented it. So did a practice of selling them by the scramble. This was to shut two or three hundred of them into a large court-yard, where they were all marked at the same price, and the gates thrown open to purchasers. A greedy crowd rushed in, with yells and fighting, each man struggling to procure a quota, by striking them with his fists, tying handkerchiefs or pieces of string to them, fastening tags around their necks, regardless of tribe, family, or condition. The negroes, not yet recovered from their melancholy voyage, were amazed and panic-stricken at this horrible onslaught of avaricious men; they frequently scaled the walls, and ran frantically up and down the town.
As soon as the slaves were procured, by sale on shipboard, by auction, or by scramble, they received the private marks of their owners. Each planter had a silver plate, perforated with his letter, figure, or cipher, which he used to designate his own slaves by branding. If two planters happened to be using the same mark, the brand was placed upon different spots of the body. The heated plate, with an interposing piece of oiled or waxed paper, was touched lightly to the body; the flesh swelled, and the form of the brand could never be obliterated. Many slaves passed from one plantation to another, being sold and resold, till their bodies were as thick with marks as an obelisk. How different from the symbols of care in the furrowed face and stooping form of a free laborer, where the history of a humble home, planted in marriage and nursed by independent sorrow, is printed by the hand of God!
By this fusion of native races a Creole nation of slaves was slowly formed and maintained. The old qualities were not lost, but new qualities resulted from the new conditions. The bozal negro was easily to be distinguished from the Creole. Bozal is from the Spanish, meaning muzzled, that is, ignorant of the Creole language and not able to talk. 12 Creole French was created by the negroes, who put into it very few words of their native dialects, but something of the native construction, and certain euphonic peculiarities. It is interesting to trace their love of alliteration and a concord of sounds in this mongrel French, which became a new colonial language. The bright and sparkling French appears as if submitted to great heat and just on the point of running together. There is a great family of African dialects in which a principal sound, or the chief sound of a leading word, appears in all the words of a sentence, from no grammatical reason at all, but to satisfy a sweetish ear. It is like the charming gabble of children, who love to follow the first key that the tongue strikes. Mr. Grout13 and other missionaries note examples of this: Abantu bake bonke abakoluayo ba hlala ba de ba be ba quedile, is a sentence to illustrate this native disposition. The alliteration is sometimes obscured by elisions and contractions, but never quite disappears. Mr. Grout says: "So strong is the influence of this inclination to concord produced by the repetition of initials, that it controls the distinction of number, and quite subordinates that of gender, and tends to mould the pronoun after the likeness of the initial element of the noun to which it refers; as, Izintombi zake zi ya hamba, 'The daughters of him they do walk.'" These characteristics appear in the formation of the Creole French, in connection with another childlike habit of the negro, who loves to put himself in the objective case, and to say me instead of I, as if he knew that he had to be a chattel.
The article un, une, could not have been pronounced by a negro. It became in his mouth nion. The personal pronouns je, tu, il, were converted into mo, to, ly, and the possessive mon, ton, son into à moue, à toue, à ly, and were placed after the noun, which negro dialects generally start their sentences with. Possessive pronouns had the unmeaning syllable quien before them, as, Nous gagné quien à nous, for Nous avons les nôtres; and demonstrative pronouns were changed in this way: Mo voir z'animaux là yo, for J'ai vu ces animaux, and Ci la yo qui té vivre, for Ceux qui ont vécu. A few more examples will suffice to make other changes clear. A negro was asked to lend his horse; he replied, Mouchée (Monsieur), mo pas gagné choual, mais mo connais qui gagné ly; si ly pas gagné ly, ly faut mo gagné ly, pour vous gagné: "Massa, me no got horse, but me know who got um; if him no got um, him get me um for you." Quelquechose becomes quichou; zozo = oiseau; gourneé = combattre; gueté = voir; zombi = revenant; bougé = demeurer; helé = appeler, etc.14
The dialect thus formed by the aid of traits common to many negro tribes was a solution into which their differences fell to become modified; when the barriers of language were broken down, the common African nature, with all its good and evil, appeared in a Creole form. The forced labor, the caprice of masters, and the cruel supervision of the overseers engendered petty vices of theft, concealment, and hypocrisy. The slave became meaner than the native African in all respects; even his passions lost their extravagant sincerity, but part of the manliness went with it. Intelligence, ability, adroitness were exercised in a languid way; rude and impetuous tribes became more docile and manageable, but those who were already disposed to obedience did not find either motive or influence to lift their natures
Sometimes Fetichism furnished a legend which Catholicism, in its best estate, would not despise. Here is one that belongs to the Akwapim country, which lies north of Akkra, and is tributary to Ashantee. "They say that Odomañkama created all things. He created the earth, the trees, stones, and men. He showed men what they ought to eat, and also said to them, 'Whenever anybody does anything that is lovely, think about it, and do it also, only do not let your eye grow red' (that is, inflamed, lustful). When He had finished the creation. He left men and went to heaven; and when He went, the Fetiches came hither from the mountains and the sea. Now, touching these Fetiches, as well as departed spirits, they are not God, neither created by God, but He has only given them permission, at their request, to come to men. For which reason no Fetich ever receives permission to slay a man, except directly from the Creator."—Petermann's
On the other hand, an elaborate
In Cuba, the slave who had lived upon the island long enough to learn the language was called
Harvey's
* A favorite dance.
** A kind of tambourine or drum made of a keg stretched with skins, and sometimes hung with bells.]
The French of which is as follows:—
