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 a regular daily instruction of slaves in the truths of Christianity to be general. So far is this from being the case, that although family prayers were held in several of the fifty planters' houses in Mississippi and Alabama, in which I passed a night, I never in a single instance saw a field-hand attend or join in the devotion of the family.

In South Carolina, a formal remonstrance, signed by over three hundred and fifty of the leading planters and citizens, was presented to a Methodist clergyman who had been chosen by the Conference of that State, as being a cautious and discreet person, to preach especially to slaves. It was his purpose, expressly declared beforehand, to confine himself to verbal instruction in religious truth. "Verbal instruction," replied the remonstrants, "will increase the desire of the black population to learn. * * * Open the missionary sluice, and the current will swell in its gradual onward advance. We thus expect a progressive system of improvement will be introduced, or will follow from the nature and force of circumstances, which, if not checked (though it may be shrouded in sophistry and disguise), will ultimately revolutionize our civil institutions."

The missionary, the Rev. T. Tupper, accordingly retired from the field. The local newspaper, the Grenville Mountaineer, in announcing his withdrawal, stated that the great body of the people were manifestly opposed to the religious instruction of their slaves, even if it were only given orally.

Though I do not suppose this view is often avowed, or consciously held by intelligent citizens, such a formal, distinct, and effective manifestation of sentiment made by so important an integral portion of the slaveholding body, cannot be supposed to represent a merely local or occasional state of mind; and I have not been able to resist the impression, that even where the economy, safety, and duty of some sort of religious