My Southern Home: Or, the South and Its People. William Wells Brown
a fortnight, and that, too, by an educated white man. Rev. John Mason, the man selected for this work, was a heavy-set, fleshy, lazy man who, when entering a house, sought the nearest chair, taking possession of it, and holding it to the last.
He had been employed many years as a colporteur or missionary, sometimes preaching to the poor whites, and, at other times, to the slaves, for which service he was compensated either by planters, or by the dominant religious denomination in the section where he labored. Mr. Mason had carefully studied the character of the people to whom he was called to preach, and took every opportunity to shirk his duties, and to throw them upon some of the slaves, a large number of whom were always ready and willing to exhort when called upon.
We shall never forget his first sermon, and the profound sensation that it created both amongst masters and slaves, and especially the latter. After taking for his text, “He that knoweth his master’s will, and doeth it not, shall be beaten with many stripes,” he spoke substantially as follows:—
“Now when correction is given you, you either deserve it, or you do not deserve it. But whether you really deserve it or not, it is your duty, and Almighty God requires that you bear it patiently. You may, perhaps, think that this is hard doctrine, but if you consider it right you must needs think otherwise of it. Suppose then, that you deserve correction, you cannot but say that it is just and right you should meet with it. Suppose you do not, or at least you do not deserve so much, or so severe a correction for the fault you have committed, you, perhaps, have escaped a great many more, and are at last paid for all. Or suppose you are quite innocent of what is laid to your charge, and suffer wrongfully in that particular thing, is it not possible you may have done some other bad thing which was never discovered, and that Almighty God, who saw you doing it, would not let you escape without punishment one time or another? And ought you not, in such a case, to give glory to Him, and be thankful that he would rather punish you in this life for your wickedness, than destroy your souls for it in the next life? But suppose that even this was not the case (a case hardly to be imagined), and that you have by no means, known or unknown, deserved the correction you suffered, there is this great comfort in it, that if you bear it patiently, and leave your cause in the hands of God, he will reward you for it in heaven, and the punishment you suffer unjustly here, shall turn to your exceeding great glory, hereafter.”
At this point, the preacher hesitated a moment, and then continued, “I am now going to give you a description of hell, that awful place, that you will surely go to, if you don’t be good and faithful servants.
“Hell is a great pit, more than two hundred feet deep, and is walled up with stone, having a strong, iron grating at the top. The fire is built of pitch pine knots, tar barrels, lard kegs, and butter firkins. One of the devil’s imps appears twice a day, and throws about half a bushel of brimstone on the fire, which is never allowed to cease burning. As sinners die they are pitched headlong into the pit, and are at once taken up upon the pitchforks by the devil’s imps, who stand, with glaring eyes and smiling countenances, ready to do their master’s work.”
Here the speaker was disturbed by the “Amens,” “Bless God, I’ll keep out of hell,” “Dat’s my sentiments,” which plainly told him that he had struck the right key.
“Now,” continued the preacher, “I will tell you where heaven is, and how you are to obtain a place there. Heaven is above the skies; its streets are paved with gold; seraphs and angels will furnish you with music which never ceases. You will all be permitted to join in the singing and you will be fed on manna and honey, and you will drink from fountains, and will ride in golden chariots.”
“I am bound for hebben,” ejaculated one.
“Yes, blessed God, hebben will be my happy home,” said another.
These outbursts of feeling were followed, while the man of God stood with folded arms, enjoying the sensation that his eloquence had created.
After pausing a moment or two, the reverend man continued, “Are there any of you here who would rather burn in hell than rest in heaven? Remember that once in hell you can never get out. If you attempt to escape little devils are stationed at the top of the pit, who will, with their pitchforks, toss you back into the pit, curchunk, where you must remain forever. But once in heaven, you will be free the balance of your days.” Here the wildest enthusiasm showed itself, amidst which the preacher took his seat.
A rather humorous incident now occurred which created no little merriment amongst the blacks, and to the somewhat discomfiture of Dr. Gaines—who occupied a seat with the whites who were present.
Looking about the room, being unacquainted with the negroes, and presuming that all or nearly so were experimentally interested in religion, Mr. Mason called on Ike to close with prayer. The very announcement of Ike’s name in such a connection called forth a broad grin from the larger portion of the audience.
Now, it so happened that Ike not only made no profession of religion, but was in reality the farthest off from the church of any of the servants at “Poplar Farm”; yet Ike was equal to the occasion, and at once responded, to the great amazement of his fellow slaves.
Ike had been, from early boyhood, an attendant upon whites, and he had learned to speak correctly for an uneducated person. He was pretty well versed in Scripture and had learned the principal prayer that his master was accustomed to make, and would often get his fellow-servants together at the barn on a rainy day and give them the prayer, with such additions and improvements as the occasion might suggest. Therefore, when called upon by Mr. Mason, Ike at once said, “Let us pray.”
After floundering about for a while, as if feeling his way, the new beginner struck out on the well-committed prayer, and soon elicited a loud “amen,” and “bless God for that,” from Mr. Mason, and to the great amusement of the blacks. In his eagerness, however, to make a grand impression, Ike attempted to weave into his prayer some poetry on “Cock Robin,” which he had learned, and which nearly spoiled his maiden prayer.
After the close of the meeting, the Doctor invited the preacher to remain over night, and accepting the invitation, we in the great house had an opportunity of learning more of the reverend man’s religious views.
When comfortably seated in the parlor, the Doctor said, “I was well pleased with your discourse, I think the tendency will be good upon the servants.”
“Yes,” responded the minister, “The negro is eminently a religious being, more so, I think, than the white race. He is emotional, loves music, is wonderfully gifted with gab; the organ of alimentativeness largely developed, and is fond of approbation. I therefore try always to satisfy their vanity; call upon them to speak, sing, and pray, and sometimes to preach. That suits for this world. Then I give them a heaven with music in it, and with something to eat. Heaven without singing and food would be no place for the negro. In the cities, where many of them are free, and have control of their own time, they are always late to church meetings, lectures, or almost anything else. But let there be a festival or supper announced and they are all there on time.”
“But did you know,” said Dr. Gaines, “that the prayer that Ike made to-day he learned from me?”
“Indeed?” responded the minister.
“Yes, that boy has the imitative power of his race in a larger degree than most negroes that I have seen. He remembers nearly everything that he hears, is full of wit, and has most excellent judgment. However, his dovetailing the Cock Robin poetry into my prayer was too much, and I had to laugh at his adroitness.”
The Doctor was much pleased with the minister, but Mrs. Gaines was not. She had great contempt for professional men who sprung from the lower class, and she regarded Mr. Mason as one to be endured but not encouraged. The Rev. Henry Pinchen was her highest idea of a clergyman. This gentleman was then expected in the neighborhood, and she made special reference to the fact, to her husband, when speaking of the “negro missionary,” as she was wont to call the new-comer.
The preparation made, a few days later, for the reception of Mrs. Gaines’ favorite spiritual adviser, showed plainly that a religious feast