be 'touched with a tar-brush;' but, be he white as milk, he must pass judgment according to verdict. This state of things recalls to mind the Ireland of the early nineteenth century, when the judges were prefects armed with a penal code, and the jurymen vulgar, capricious, and factious partisans.

Surely such a caricature of justice, such an outrage upon reason, was never contemplated by British law or lawgiver. Our forefathers never dreamt that the free institutions for which they fought and bled during long centuries would thus be prostituted, would be lavished upon every black 'recaptive,' be he thief, wizard, or assassin, after living some fourteen days in a black corner of the British empire. Even the Irishman and the German must pass some five years preparing themselves in the United States before they become citizens. Sensible Africans themselves own that 'the negro race is not fitted, without a guiding hand, to exercise the privileges of English citizenship.' A writer of the last century justly says, 'Ideas of perfect liberty have too soon been given to this people, considering their utter ignorance. If one of them were asked why he does not repair his house, clear his farm, mend his fence, or put on better clothes, he replies that "King no give him work dis time," and that he can do no more than "burn bush and plant little cassader for yam."'

But a kind of hysterica passio seems to have mastered the cool common sense of the nation—a fury of repentance for the war about the Asiento contract, for building Bristol and Liverpool with the flesh and blood of the slave, and for the 2,130,000 negroes supplied to Jamaica between 1680 and 1786. Like a veteran devotee Great Britain began atoning for the coquetries of her hot youth. While Spain and Portugal have passed sensible laws for gradual emancipation, England, with a sublime folly, set free by a stroke of the pen, at the expense of twenty millions sterling the born and bred slaves of Jamaica. The result was an orgy for a week, a systematic refusal to work, and for many years the ruin of the glorious island.

If the reader believes I have exaggerated the state of things long prevalent at Sá Leone, he is mistaken. And he will presently see a confirmation of these statements in the bad name which the Sá Leonite bears upon the whole of the western coast. Yet, I repeat, the colony is changed for the better, physically by a supply of pure water, morally by the courage which curbed the black abuse. Twenty years ago to call a negro 'nigger' was actionable; many a 5_l._ has been paid for the indulgence of lèse-majesté against the 'man and brother;' and not a few 50_l._ when the case was brought into the civil courts. After a rough word the Sá Leonite would shake his fist at you and trot off exclaiming, 'Lawyer Rainy (or Montague) lib for town!' A case of mild assault, which in England would be settled by a police-magistrate and a fine of five shillings, became at Freetown a serious 'bob.' Niger, accompanied by his friends or his 'company,' betook himself to some limb of the law, possibly a pettifogger, certainly a pauper who braved a deadly climate for uncertain lucre. His interest was to promote litigation and to fill his pockets by what is called sharp practice. After receiving the preliminary fee of 5l., to be paid out of the plunder, he demanded exemplary damages, and the defendant was lightened of all he could afford to pay. When the offender was likely to leave the station, the modus operandi was as follows. The writ of summons was issued. The lawyer strongly recommended an apology and a promise to defray costs, with the warning that judgment would go by default against the absentee. If the defendant prudently 'stumped up,' the affair ended; if not, a capias was taken out, and the law ran its course. A jury was chosen, and I have already told the results.

At length these vindictive cases became so numerous and so scandalous that strong measures became necessary. Governor Blackall (1862-66) was brave enough to issue an order that cases should not be brought into the civil courts unless complainants could prove that they were men of some substance. Immense indignation was the result; yet the measure has proved most beneficial. The negro no longer squares up to you in the suburbs and dares the 'white niggah' to strike the 'black gen'leman.' He mostly limits himself to a mild impudence. If you ask a well-dressed black the way to a house, he may still reply, 'I wonder you dar 'peak me without making compliment!' The true remedy, however, is still wanting, a 'court of summary jurisdiction presided over by men of honour and probity.' [Footnote: Wanderings in West Africa, ii. pp. 231-23.]

It cannot be said that the Sá Leonite has suffered from any want of religious teaching or educational activity. On the contrary, he has had too much of both.

After the collapse of Portuguese missionary enterprise on the West Coast, the first attempts to establish Wesleyan Methodism at Sá Leone were made in 1796, when Dr. Thomas Coke tried and failed. The Nova Scotian colonists in 1792 had already brought amongst them Wesleyans, Baptists, and Lady Huntingdon's connexion. This school, which differs from other Methodists only in Church government, still has a chapel at Sá Leone. Thus each sect claims 1792 as the era of its commencement in the colony. In 1811 Mr. Warren, the first ordained Wesleyan missionary, reached Freetown and died on July 23, 1812. He was followed by Mrs. Davies, the prima donna of the corps: she 'gathered up her feet,' as the native saying is, on December 15, 1815. Since that time the place has never lacked an unbroken succession of European missionary deaths.

The Church Missionary Society, founded in 1799, sent out, five years afterwards, its first representatives, MM. Renner and Hartwig, Germans supported by English funds. In 1816 they devoted themselves steadily to converting the 'recaptives,' and many of them, together with their wives, fell bravely at their posts. In twenty years thirty-seven out of seventy died or were invalided. The names of Wylander and W. A. B. Johnson are deservedly remembered. Nearly half a million sterling was spent at Sá Leone, where the stone church of Kissy Road was built in 1839, and that of Pademba Road in 1849. The grants were wisely withdrawn in 1862. At the present moment only 300_l_. is given, and the church is reported to be self-supporting. The first bishopric was established in 1852. In 1861 Bishop Beckles instituted the native Church pastorate: its constitution is identical with that of the Episcopalians, whose ecclesiastical functions it has taken over.

According to the last census-returns, Sá Leone contains 18,660 Episcopalians; 17,093 Wesleyans and Methodists of the New Connection; 2,717 Lady Huntingdonians; 388 Baptists, and 369 Catholics. These native Christians keep the Sundays and Church festivals with peculiar zest, and delight in discordant hymns and preaching of the most ferocious kind. The Dissenting chapel combines the Christy minstrel with Messieurs Moody and Sankey; and the well-peppered palaver-sauce of home cookery reappears in hotly spiced, bitterly pious sermons and 'experiences;' in shouts of 'Amen!' 'Glory!' and 'Hallelujah!' and in promiscuous orders to 'Hol' de fort.' Right well do I remember while the rival pilots, Messieurs Elliot and Johnson, were shamelessly perjuring themselves in the police-court, [Footnote: Wanderings in West Africa, i. pp. 256-58.] the junior generation on the other side of the building, separated by the thinnest of party-walls, was refreshing itself with psalms and spiritual songs.

We went to hear the psalmody. Ascending the staircase in the gable opposite the court-house, we passed down the hall, and saw through the open door the young idea at its mental drill in the hands of a pedagogue, apparently one of the [Greek: anaimosarka], who, ghastly