IV.
ONE rises from the perusal of the "Nouveau Voyage aux Isles de
l'Amêrique" with a feeling approaching regret; for although the
six pursy little volumes composing it—full of quaint drawings,
plans, and odd attempts at topographical maps—reveal a prolix
writer, Père Labat is always able to interest. He reminds you of
one of those slow, precise, old-fashioned conversationalists who
measure the weight of every word and never leave anything to the
imagination of the audience, yet who invariably reward the
patience of their listeners sooner or later by reflections of
surprising profundity or theories of a totally novel description.
But what particularly impresses the reader of these volumes is
not so much the recital of singular incidents and facts as the
revelation of the author's personality. Reading him, you divine
a character of enormous force,—gifted but unevenly balanced;
singularly shrewd in worldly affairs, and surprisingly credulous
in other respects; superstitious and yet cynical; unsympathetic
by his positivism, but agreeable through natural desire to give
pleasure; just by nature, yet capable of merciless severity;
profoundly devout, but withal tolerant for his calling and his
time. He is sufficiently free from petty bigotry to make fun of
the scruples of his brethren in the matter of employing heretics;
and his account of the manner in which he secured the services of
a first-class refiner for the Martinique plantation at the Fond
Saint-Jacques is not the least amusing page in the book. He
writes: "The religious who had been appointed Superior in
Guadeloupe wrote me that he would find it difficult to employ
this refiner because the man was a Lutheran. This
scruple gave
me pleasure, as I had long wanted to have have him upon our
plantation in the Fond Saint-Jacques, but did not know how I
would be able to manage it! I wrote to the Superior at once that
all he had to do was to send the man to me, because it was a
matter of indifference to me whether the sugar he might make were
Catholic or Lutheran sugar, provided it were very
white."
*
He displays equal frankness in confessing an error or a
discomfiture. He acknowledges that while Professor of
Mathematics and Philosophy, he used to teach that there were no
tides in the tropics; and in a discussion as to whether the
diablotin (a now almost extinct species of West Indian
nocturnal bird) were fish flesh, and might or might not be eaten
in Lent, he tells us that he was fairly worsted,—(although he
could cite the celebrated myth of the "barnacle-geese" as a
"fact" in justification of one's right to doubt the nature of
diablotins).
One has reason to suspect that Père Labat, notwithstanding his
references to the decision of the Church that diablotins were not
birds, felt quite well assured within himself that they were.
There is a sly humor in his story of these controversies, which
would appear to imply that while well pleased at the decision
referred to, he knew all about diablotins. Moreover, the father
betrays certain tendencies to gormandize not altogether in
harmony with the profession of an ascetic. … There were parrots
in nearly all of the French Antilles in those
days; † and
Père Labat does not attempt to conceal his fondness for
cooked parrots. (He does not appear to
have cared much for them
as pets: if they could not talk well, he condemned them forthwith
to the pot.) "They all live upon fruits and seeds," he writes,
"and their flesh contracts the odor and color of that particular
fruit or seed they feed upon. They become exceedingly fat in the
season when the guavas are ripe; and when they eat the seeds of
the
Bois d'Inde they have an odor of nutmeg and cloves which is
delightful (
une odeur de muscade et de girofle qui fait
plaisir)." He recommends four superior ways of preparing them,
as well as other fowls, for the table, of which the first and the
best way is "to pluck them alive, then to make them swallow
vinegar, and then to strangle them while they have the vinegar
still in their throats by twisting their necks"; and the fourth
way is "to skin them alive" (
de les écorcher tout en vie). …
"It is certain," he continues, "that these ways are excellent,
and that fowls that have to be cooked in a hurry thereby obtain
an admirable tenderness (
une tendreté admirable)." Then he
makes a brief apology to his readers, not for the inhumanity of
his recipes, but for a display of culinary knowledge scarcely
becoming a monk, and acquired only through those peculiar
necessities which colonial life in the tropics imposed upon all
alike. The touch of cruelty here revealed produces an impression
which there is little in the entire work capable of modifying.
Labat seems to have possessed but a very small quantity of
altruism; his cynicism on the subject of animal suffering is not
offset by any visible sympathy with human pain;—he never
compassionates: you may seek in vain through all his pages for
one gleam of the goodness of gentle Père Du Tertre, who, filled
with intense pity for the condition of the blacks, prays masters
to be merciful and just to their slaves for the love of God.
Labat suggests, on the other hand, that slavery is a good means
of redeeming negroes from superstition and saving their souls
from hell: he selects and purchases
them himself for the Saint-Jacques
plantation, never makes a mistake or a bad bargain, and
never appears to feel a particle of commiseration for their lot.
In fact, the emotional feeling displayed by Père Du Tertre (whom
he mocks slyly betimes) must have seemed to him rather
condemnable than praiseworthy; for Labat regarded the negro as a
natural child of the devil,—a born sorcerer,—an evil being
wielding occult power.
Perhaps the chapters on negro sorcery are the most astonishing
in the book, displaying on the part of this otherwise hard and
practical nature a credulity almost without limit. After having
related how he had a certain negro sent out of the country "who
predicted the arrival of vessels and other things to come,—in so
far, at least, as the devil himself was able to know and reveal
these matters to him," he plainly states his own belief in magic
as follows:
"I know there are many people who consider as pure imagination,
and as silly stories, or positive false-hoods, all that is
related about sorcerers and their compacts with the devil. I was
myself for a long time of this opinion. Moreover, I am aware
that what is said on this subject is frequently exaggerated; but
I am now convinced it must be acknowledged that all which has
been related is not entirely false, although perhaps it may not
be entirely true." …
Therewith he begins to relate stories upon what may have seemed
unimpeachable authority in those days. The first incident
narrated took place, he assures us, in the Martinique Dominican
convent, shortly before his arrival in the colony. One of the
fathers, Père Fraise, had had brought to Martinique, "from the
kingdom of Juda (?) in Guinea," a little negro about nine or ten
years old. Not long afterwards there was a serious drought, and
the monks prayed vainly for rain. Then the negro child, who had
begun to understand and speak a little
French, told his masters
that he was a Rain-maker, that he could obtain them all the rain
they wanted. "This proposition," says Père Labat, "greatly
astonished the fathers: they consulted together, and at last,
curiosity overcoming reason, they gave their consent that this
unbaptized child should make some rain fall on their garden." The
unbaptized child asked them if they wanted "a big or a little
rain"; they answered that a moderate rain would satisfy them.
Thereupon the little negro got three oranges, and placed them on
the ground in a line at a short distance from one another, and
bowed down before each of them in turn, muttering words in an
unknown tongue. Then he got three small orange-branches, stuck a
branch in each orange, and repeated his prostrations and
mutterings;—after which he took one of the branches, stood up,
and watched the horizon. A small cloud appeared, and he pointed
the branch at it. It approached swiftly, rested above the
garden, and sent down a copious shower of rain. Then the boy
made a hole in the ground, and buried the oranges and the
branches. The fathers were amazed to find that not a single drop
of rain had fallen outside their garden. They asked the boy who
had taught him this sorcery, and he answered them that among the
blacks on board the slave-ship which had brought him over there
were some Rain-makers who had taught him. Père Labat declares
there is no question as to the truth of the occurrence: he cites
the names of Père Fraise, Père Rosié", Père Temple, and Père
Bournot,—all members of his own order,—as trust-worthy
witnesses of this incident.
Père Labat displays equal credulity in his recital of a still
more extravagant story told him by Madame la Comtesse du Gênes.
M. le Comte du Gênes, husband of the lady in question, and
commander of a French squadron, captured the English fort of
Gorea in 1696, and made prisoners of all the English slaves in
the service of the
factory there established. But the vessel on
which these were embarked was unable to leave the coast, in spite
of a good breeze: she seemed bewitched. Some of the the slaves
finally told the captain there was a negress on board who had
enchanted the ship, and who had the power to "dry up the hearts"
of all who refused to obey her. A number of deaths taking place
among the blacks, the captain ordered autopsies made, and it was
found that the hearts of the dead negroes were desiccated. The
negress was taken on deck, tied to a gun and whipped, but uttered
no cry;—the ship's surgeon, angered at her stoicism, took a hand
in the punishment, and flogged her "with all his force."
Thereupon she told him that inasmuch as he had abused her without
reason, his heart also should be "dried up." He died next day;
and his heart was found in the condition predicted. All this
time the ship could not be made to move in any direction; and the
negress told the captain that until he should put her and her
companions on shore he would never be able to sail. To convince
him of her power she further asked him to place three fresh
melons in a chest, to lock the chest and put a guard over it;
when she should tell him to unlock it, there would be no melons
there. The capttain made the experiment. When the chest was
opened, the melons appeared to be there; but on touching them it
was found that only the outer rind remained: the interior had
been dried up,—like the surgeon's heart. Thereupon the captain
put the witch and her friends all ashore, and sailed away without
further trouble.
Another story of African sorcery for the truth of which Père
Labat earnestly vouches is the following:
A negro was sentenced to be burned alive for witchcraft at St.
Thomas in 1701;—his principal crime was "having made a little
figure of baked clay to speak." A certain creole, meeting the
negro on his way to the place of execution, jeeringly observed,
"Well, you cannot
make your little figure talk any more now;—it
has been broken." "If the gentleman allow me," replied the
prisoner," I will make the cane he carries in his hand speak."
The creole's curiosity was strongly aroused: he prevailed upon
the guards to halt a few minutes, and permit the prisoner to make
the experiment. The negro then took the cane, stuck it into the
ground in the middle of the road, whispered something to it, and
asked the gentleman what he wished to know. "I, would like to
know," answered the latter, "whether the ship has yet sailed from
Europe, and when she will arrive." "Put your ear to the head of
the cane," said the negro. On doing so the creole distinctly
heard a thin voice which informed him that the vessel in question
had left a certain French port on such a date; that she would
reach St. Thomas within three days; that she had been delayed on
her voyage by a storm which had carried away her foretop and her
mizzen sail; that she had such and such passengers on board
(mentioning the names), all in good health. … After this
incident the negro was burned alive; but within three days the
vessel arrived in port, and the prediction or divination was
found to have been absolutely correct in every particular.
… Père Labat in no way disapproves the atrocious sentence
inflicted upon the wretched negro: in his opinion such
predictions were made by the power and with the personal aid of
the devil; and for those who knowingly maintained relations with
the devil, he could not have regarded any punishment too severe.
That he could be harsh enough himself is amply shown in various
accounts of his own personal experience with alleged sorcerers,
and especially in the narration of his dealings with one—
apparently a sort of African doctor—who was a slave on a
neighboring plantation, but used to visit the Saint-Jacques
quarters by stealth to practise his art. One of the slaves of
the order, a negress, falling very sick, the wizard was
sent for;
and he came with all his paraphernalia—little earthen pots and
fetiches, etc.—during the night. He began to practise his
incantations, without the least suspicion that Père Labat was
watching him through a chink; and, after having consulted his
fetiches, he told the woman she would die within four days. At
this juncture the priest suddenly burst.in the door and entered,
followed by several powerful slaves. He dashed to pieces the
soothsayer's articles, and attempted to reassure the frightened
negress, by declaring the prediction a lie inspired by the devil.
Then he had the sorcerer stripped and flogged in his presence.
"I had him given," he calmly observes, "about (environ) three
hundred lashes, which flayed him (l'écorchait) from his
shoulders to his knees. He screamed like a madman. All the
negroes trembled, and assured me that the devil would cause my
death. … Then I had the wizard put in irons, after having had
him well washed with a pimentade,—that is to say, with brine
in which pimentos and small lemons have been crushed. This
causes a horrible pain to those skinned by the whip; but it is a
certain remedy against gangrene." …
And then he sent the poor wretch back to his master with a note
requesting the latter to repeat the punishment,—a demand that
seems to have been approved, as the owner of the negro was "a man
who feared God." Yet Père Labat is obliged to confess that in
spite of all his efforts, the sick negress died on the fourth
day,—as the sorcerer had predicted. This fact must have
strongly confirmed his belief that the devil was at the bottom of
the whole affair, and caused him to doubt whether even a flogging
of about three hundred lashes, followed by a pimentade, were
sufficient chastisement for the miserable black. Perhaps the
tradition of this frightful whipping may have had something to do
with the terror which still attaches to the name of the Dominican
in Martinique.
The legal extreme punishment was twenty-nine
lashes.
Père Labat also avers that in his time the negroes were in the
habit of carrying sticks which had the power of imparting to any
portion of the human body touched by them a most severe chronic
pain. He at first believed, he says, that these pains were
merely rheumatic; but after all known remedies for rheumatism had
been fruitlessly applied, he became convinced there was something
occult and diabolical in the manner of using and preparing these
sticks. … A fact worthy of note is that this belief is still
prevalent in Martinique!
One hardly ever meets in the country a negro who does not carry
either a stick or a cutlass, or both. The cutlass is
indispensable to those who work in the woods or upon plantations;
the stick is carried both as a protection against snakes and as a
weapon of offence and defence in village quarrels, for unless a
negro be extraordinarily drunk he will not strike his fellow with
a cutlass. The sticks are usually made of a strong dense wood:
those most sought after of a material termed
moudongue, *
almost as tough, but much lighter than, our hickory. On
inquiring whether any of the sticks thus carried were held
to possess magic powers, I was assured by many country people
that there were men who knew a peculiar method of "arranging"
sticks so that to touch any person with them even lightly, and
through any thickness of clothing, would produce terrible and
continuous pain.
Believing in these things, and withal unable to decide whether
the sun revolved about the earth, or the earth about the
sun, *
Père Labat was, nevertheless, no more credulous and no more
ignorant than the average missionary of his time: it is only by
contrast with his practical perspicacity in other matters, his
worldly rationalism and executive shrewdness, that this
superstitious naïveté impresses one as odd. And how singular
sometimes is the irony of Time! All the wonderful work the
Dominican accomplished has been forgotten by the people; while
all the witchcrafts that he warred against survive and flourish
openly; and his very name is seldom uttered but in connection
with superstitions,—has been, in fact, preserved among the
blacks by the power of superstition alone, by the belief in
zombis and goblins. … "Mi! ti manmaille-là, moin ké fai Pè
Labatt vini pouend ou!" …
[_]
* Vol. iii., p. 382-3.
Edition of 1722.
[_]
† The parrots
of Martinique he describes as having been green,
with slate-colored plumage on the top of the head, mixed with a
little red, and as having a few red feathers in the wings,
throat, and tail.
[_]
* The creole
word moudongue is said to be a corruption of
Mondongue, the name of an African coast tribe who had the
reputation of being cannibals. A Mondongue slave on the
plantations was generally feared by his fellow-blacks of other
tribes; and the name of the cannibal race became transformed into
an adjective to denote anything formidable or terrible. A blow
with a stick made of the wood described being greatly dreaded,
the term was applied first to the stick, and afterward to the
wood itself.
[_]
* Accounting for
the origin of the trade-winds, he writes: "I
say that the Trade-Winds do not exist in the Torrid Zone merely
by chance; forasmuch as the cause which produces them is very
necessary, very sure, and very continuous, since they result
either from the movement of the Earth around the Sun, or from
the movement of the Sun around the Earth. Whether it be the one
or the other, of these two great bodies which moves … " etc.