enforced as days of cessation of labor in Brazil in order that the slaves might still enjoy the days of rest.[1]
The Negro slave in Africa, according to DuBois, lived generally a polygamous family life. When he came to the Southern Colonies his whole family life was made irregular and unhappy, due to the evil conditions of slavery there. The slave might marry on the plantation, but the very next day he might be sold, and separated from his wife and parents. The auction block is the foulest stain on the whole parasitic institution of slavery in the United States. In Brazil the sale of slaves from one master to another apparently was never as extensive as in our own country.[2] Moreover, the sanctity of marriage was far more highly regarded in Brazil than in the United States. A slave, who wished to be married had first to learn the requisite number of prayers; he must understand the confession, and receive the sacraments. Then, having received the consent of the master, he was married by the vicar. A slave might marry a freeman. If the husband were free and the wife slave, the child of the union was a slave; vice versa, a slave father and free mother produced a free child.[3]
In language, we find in both the Old South and Brazil, that the Africans soon forgot their native dialects, and adopted the tongue of their new home, and their language did not materially influence that of their masters in America.
Religion was a vital factor in slave life. In the Old South, religion was at first discouraged among the slaves. There was a reason for this, for masters knew that nowhere in Christian teachings were there provisions for enslaving Christians.[4] Never was religion encouraged to a great degree. In fact, as late as 1831, Virginia passed a measure, declaring that neither free nor slave Negro might "preach,
- ↑ Koster, pp. 246–247.
- ↑ Southey, vol. III, pp. 781–783, states that in Pernambuco masters were opposed to selling their slaves.
- ↑ Koster, pp. 246–247.
- ↑ Brawley, Benjamin Griffith, A Short History of the American Negro, N. Y., 1917, pp. 20–21.
