Page:Journal of Negro History, vol. 7.djvu/411

 exhort, or teach in any Negro assemblage." Nevertheless, religious sentiment waxed ever stronger. Beginning with the taboos of the deported tribal priest, and gradually becoming influenced by Christianity, the great Negro Church grew.  Sometimes the Negroes were allowed to worship under the same roof as their white superiors, but they usually had to steal away to some secret place for this purpose.  In Brazil, however, Christianization of the slaves was an essential.  Before the Negroes in Angola (Portuguese West Africa) embarked on the slave vessel for Brazil, they were baptized "en masse."  Arriving in the new world, they were branded with the crown, which proved that they had been baptized and that the king's duty on them had been paid.  Next, they had to learn the doctrines of the Church and the duties of the religion they were about to embrace. Slaves from the other parts of Africa were Christianized after a year following arrival, during which time they had to learn certain prayers. Most interesting is the existence among the Brazilian slaves of their own religious brotherhoods, to join which was the ambition of every Negro slave. These brotherhoods had their own versions of the Virgin Mary and Our Lady of the Rosary had her hands and face painted black.

Properly speaking, a true slave has no legal rights. Perhaps the words privileges and permits are happier. At any rate, the obligations and restrictions in the Old South were far more stringent than those on the plantations and urban districts of Brazil. Privileges and restrictions for slaves in the South varied according to the laws of the States; wheras in Brazil the centralized colonial government tended to unify what slavery legislation there was.

In both countries, theoretically, a master was liable for indiscriminately killing his slaves or for practising cruelty.