I must concede that there followed a few moments of silence. Both men appeared to wonder if their talk had not gone too far and had, perhaps, angered me. For my own part I felt privileged to have witnessed such a debate between two responsible men, one clearly dominant over the other and likely to win any argument by force of personality, the other gifted with a more temperate spirit, but unable to stem the tide raging against him. Mr McDonald added a coda to his argument, in a most witty and informative manner. The separation of castes in India, he claimed, is not more formally observed than the careful division of shades in the tropics caused by indulgence in this miscegenation, or race-mixing. The offspring of a white man and a black woman is a mulatto; the mulatto and the black produce a sambo; from the mulatto and white comes the quadroon; from the quadroon and the white the mustee; the child of a mustee by a white man is called a musteefino; while the children of a musteefino are free by law, and rank as white persons to all intents and purposes.
Mr McDonald's careful definitions caused some much-needed laughter all around. The divers black attendants, who had been audience to all that we had said, brought forth the Bristol beer and punch, along with dishes of tea. To a person they displayed the virtuous animal fidelity of the dog. Mr Rogers seemed anxious to leave our contentious zone of discussion. He therefore turned the conversation upon Mr McDonald's work, and skilfully diverted it from any scrutiny of his own duties within the Church.
He inquired of Mr McDonald if he had explained to me the nature of a physician's responsibilities, and Mr McDonald asserted that he had done so. The doctor then informed us that he would gladly enlarge upon such of these responsibilities as might cause- us further amusement. He re-asserted that the hospital was crowded with patients who have little the matter with them, who can only diagnose their illness as a 'lilly pain here, massa', or 'a bad pain me somewhere, massa', and who evidently visit the sick-house only in order that they might idly sit and jabber away time with friends. Of the authentic negro diseases, chief among them would appear to be lameness. It is principally as a result of the chegoe, that ubiquitous diminutive fly which works itself into the feet to lay its eggs, and, if not carefully and swiftly extracted, will corrupt the flesh around it. It seems the negroes are all provided with small knives for the purpose of extracting the chegoe, but as no pain is felt until the sore is produced, the extreme laziness of the negro frequently leads them to neglect this simple precaution. As a result dirt will enter the wound and make it difficult to obtain a cure. (Sometimes the black will go lame for life.)
The good doctor's general point about negro illness related to their cowardice. Mr McDonald asserted that in the matter of bodily pain it was not possible to be more craven than the sooty brethren. At the mere application of a poultice to a finger, or some such trifle, strong young bucks often cry out with tears running down their faces as though suffering amputation. At the conclusion of this ordeal the progeny of Afric's despised inhabitants are wont to clap their horny hands together, and, of a sudden, white grinders will shine bright from their black visages. This dread of medical treatment often leads them to conceal real disease, and such cowardice carries off many negroes each season. With this' final observation of negro life our good doctor, having satisfied his thirst and filled his belly, hauled himself to his feet. He bade us farewell, and declared that once he had attended to his duties on a nearby estate he would send back the carriage for his friend.
Mr Rogers and I retired to the piazza, where we were able to view the good doctor riding off to repair the negroes of another owner. I felt sure that if I listened closely I might hear Mr Rogers whispering a prayer for their salvation. I looked across at Mr Rogers, having already conceived a design by which I might extract further information from our man of the cloth as to the fate of Mr Wilson and how he came to be replaced by the uncivil Mr Brown. The first strategy of this programme involved enquiring after and then listening to his deliberations upon his fellow members of the Church. His answers proved to confirm what I had suspected, that those in tropical holy orders are often lacking in both learning and piety, and serve as models of ill-conduct. Some are quite addicted to lewdness, drinking and gambling. Indeed, Mr Rogers suggested that some were better qualified to be retailers of salt-fish, or boatswains, rather than ministers of the Gospel. As to the reasons for this, they are two-fold. Firstly, tithes are customarily paid with produce of a decidedly inferior sort. Accordingly, emoluments vary considerably from year to year, but are never sufficient to support the superior churchman. As to the second reason, it would appear that the planters have little or no religion. The making and maintenance of money is their God, and the expenditure of time and thought upon religious subjects is deemed 'bad business'. Naturally enough, the ambitious or able minister is unlikely to be attracted to this tropical region.
With regard to the spiritual welfare of the negro, Mr Rogers felt that as a member of the Anglican Church this was not his duty. The Moravians and Methodists seemed to find some purpose to such labour, but Mr Rogers claimed that to pitch a sermon or an interpretation of the Gospel at a level base enough for the negro to understand would require a pastor with a thorough knowledge of negro customs, and modes of speech. Such a mentor would also have to instill in his charges the understanding that the emotions and intellect of the untutored savage are not those of the European, who learns from the Christian message a blessed form of self-control from an early age. A negro will one day shed tears at the plight and sufferings of our sweet saviour, and the very next day plead total ignorance of our redeemer's existence. Were one's aim to be a revolution in the moral conduct of the negro, then Mr Rogers was adamant that the teachings of massa would be of greater benefit than the preachings of any minister.
It was at about this time that we fell into a deep and lengthy silence. I was trying to frame my next assault upon Mr Rogers when I heard a light snore emanate from his person. It seems as though the custom of taking a rest after lunch extends to those who watch over our spiritual and moral welfare. I longed for Mr Rogers to re-awaken so that I might question him of Mr Wilson, and to this end I even toyed with the idea of asking one of the male house negroes to arouse him. However, I finally decided it prudent to let him slumber in the shade of the piazza, for the stiff sea-breeze had died away and a slothful calm prevailed. The extensive view from the piazza features an expanse of harvestable vegetation, but the higher slopes are rich with thick dark forest, parts of which I imagine could never have been trodden by the feet of man. The arrangement of the majestic trees, some solitary, others elegantly grouped, presents a picturesque scene. These trees of noble growth cover all the banks and ridges, while the master-tree, the tall coconut, moves her fronds in stately regal fashion. These giant ostrich-feather branches hung almost motionless in what little breeze remained. Down towards the coast, which from the height of the Great House appears rough and barren, are clustered numerous fruit trees upon whom I am learning to bestow a name; the sea-side Grape, sugar-apple, breadfruit, soursop, pawpaw, custard apple, mango, lime, acacia, orange, guava, etc. Examples of all these trees are to be found, although I cannot as yet claim the expertise of a trained eye.