I admit), and much good-will is thus generated on both sides. In addition to this, most men feel attached to their property; and this attachment is stronger in the case of persons than of things. I know it, and feel it. It is true, there are harsh masters; but there are also bad husbands and bad fathers. They are all exceptions to the rule, not the rule itself. Shall we therefore condemn in the gross those relations, and the rights and authority they imply, from their occasional abuse? I could mention many instances of strong attachment on the part of the slave, but will only adduce one or two, of which I have been the object. It became a question whether a faithful servant, bred up with me from boyhood, should give up his master or his wife and children, to whom he was affectionately attached, and most attentive and kind. The trial was a severe one, but he determined to break those tender ties and remain with me. I left it entirely to his discretion, though I would not, from considerations of interest, have taken for him quadruple the price I should probably have obtained. Fortunately, in the sequel, I was enabled to purchase his family, with the exception of a daughter, happily situated; and nothing but death shall henceforth part them. Were it put to the test, I am convinced that many masters would receive this striking proof of devotion. A gentleman but a day or two since informed me of a similar, and even stronger case, afforded by one of his slaves. As the reward of assiduous and delicate attention to a venerated parent, in her last illness, I proposed to purchase and liberate a healthy and intelligent woman, about thirty years of age, the best nurse, and, in all respects, one of the best servants in the state, of which I was only part owner; but she declined to leave the family, and has been since rather better than free. I shall be excused for stating a ludicrous case I heard of some time ago:—A favorite and indulged servant requested his master to sell him to another gentleman. His master refused to do so, but told him he was at perfect liberty to go to the North, if he were not already free enough. After a while he repeated the request; and, on being urged to give an explanation of his singular conduct, told his master that he considered himself consumptive, and would soon die; and he thought Mr. B—— was better able to bear the loss than his master. He was sent to a medicinal spring and recovered his health, if, indeed, he had ever lost it, of which his master had been unapprised. It may not be amiss to describe my deportment towards my servants, whom I endeavor to render happy while I make them profitable. I never turn a deaf ear, but listen patiently to their communications. I chat familiarly with those who have passed service, or have not begun to render it. With the others I observe a more prudent reserve, but I encourage all to approach me without awe. I hardly ever go to town without having commissions to execute for some of them; and think they prefer to employ me, from a belief that, if their money should not quite hold out, I would add a little to it; and I not unfrequently do, in order to get a better article. The relation between myself and my slaves is decidedly friendly. I keep up pretty exact discipline, mingled with kindness, and hardly ever lose property by thievish, or labor by runaway slaves. I never lock the outer doors of my house. It is done, but done by the servants; and I rarely bestow a thought on the matter. I leave home periodically for two months, and commit the dwelling-house, plate, and other valuables, to the servants, without even an enumeration of the articles.
3d. “The duration of the labor of the slave.”—The day is usually considered long enough. Employment at night is not exacted by me, except to shell corn once a week for their own consumption, and on a few other extraordinary occasions. The people, as we generally call them, are required to leave their houses at daybreak, and to work until dark, with the intermission of half an hour to an hour at breakfast, and one to two hours at dinner, according to the season and sort of work. In this respect I suppose our negroes will bear a favorable comparison with any laborers whatever.
4th. “The liberty usually allowed the slave—his holidays and amusements, and the way in which they usually spend their evenings and holidays.”—They are prohibited from going off the estate without first obtaining leave; though they often transgress, and with impunity, except in flagrant cases. Those who have wives on other plantations visit them on certain specified nights, and have an allowance of time for going and returning, proportioned to the distance. My negroes are permitted, and, indeed, encouraged, to raise as many ducks and chickens as they can; to cultivate vegetables for their own use, and a patch of corn for sale; to exercise their trades, when they possess one, which many do; to catch muskrats and other animals for the fur or the flesh; to raise bees, and, in fine, to earn an honest penny in any way which chance or their own ingenuity may offer. The modes specified are, however, those most commonly resorted to, and enable provident servants to make from five to thirty dollars apiece. The corn is of a different sort from that which I cultivate, and is all bought by me. A great many fowls are raised; I have this year known ten dollars worth sold by one man at one time. One of the chief sources of profit is the fur of the muskrat; for the purpose of catching which the marshes on the estate have been parcelled out and appropriated from time immemorial, and are held by a tenure little short of fee-simple. The negroes are indebted to Nat Turner[1] and Tappan for a curtailment of some of their privileges. As a sincere friend to the blacks, I have much regretted the reckless interference of these persons, on account of the restrictions it has become, or been thought, necessary to impose. Since the exploit of the former hero, they have been forbidden to preach, except to their fellow-slaves, the property of the same owner; to have public funerals, unless a white person officiates; or to be taught to read and write. Their funerals formerly gave them great satisfaction, and it was customary here to furnish the relations of the deceased with bacon, spirit, flour, sugar and butter, with which a grand entertainment, in their way, was got up. We were once much amused by a hearty fellow requesting his mistress to let him have his funeral during his lifetime, when it would do him some good. The waggish request was granted; and I venture to say there never was a funeral the subject of which enjoyed it so much. When permitted, some of our negroes preached with great fluency. I was present, a few years since, when an Episcopal minister addressed the people, by appointment. On the conclusion of an excellent sermon, a negro preacher rose and thanked the gentleman kindly for his discourse, but frankly told him the congregation “did not understand his lingo.” He then proceeded himself, with great vehemence and volubility, coining words where they had not been made to his hand, or rather his tongue, and impressing his hearers, doubtless, with a decided opinion of his superiority over his white co-laborer in the field of grace. My brother and I, who own contiguous estates, have lately erected a chapel on the line between them, and have employed an acceptable minister of the Baptist persuasion, to which the negroes almost exclusively belong, to afford them religious instruction. Except as a preparatory step to emancipation, I consider it exceedingly impolitic, even as regards the slaves themselves, to permit them to read and write: “Where ignorance is bliss, ’tis folly to be wise.” And it is certainly impolitic as regards their masters, on the principle that “knowledge is power.” My servants have not as long holidays as those of most other persons. I allow three days at Christmas, and a day at each of three other periods, besides a little time to work their patches; or, if very busy, I sometimes prefer to work them myself. Most of the ancient pastimes have been lost in this neighborhood, and religion, mock or real, has succeeded them. The banjo, their national instrument, is known but in name, or in a few of the tunes which have survived. Some of the younger negroes sing and dance, but the evenings and holidays are usually occupied in working, in visiting, and in praying and singing hymns. The primitive customs and sports are, I believe, better preserved further south, where slaves were brought from Africa long after they ceased to come here.
6th. “The provision usually made for their food and clothing—for those who are too young or too old to labor.”—My men receive twelve quarts of Indian meal (the abundant and universal allowance in this state), seven salted herrings, and two pounds of smoked bacon or three pounds of pork, a week; the other hands proportionally less. But, generally speaking, their food is issued daily, with the exception of meal, and consists of fish or bacon for breakfast, and meat, fresh or salted, with vegetables whenever we can provide them, for dinner; or, for a month or two in the spring, fresh fish cooked with a little bacon. This mode is rather more expensive to me than that of weekly rations, but more comfortable to the servants. Superannuated or invalid slaves draw their provisions regularly once a week; and the moment a child ceases to be nourished by its mother, it receives eight quarts of meal (more than it can consume), and one half-pound of lard. Besides the food furnished by me, nearly all the servants
