The Freedmen's Book Part 3

BY BERNARD BARTON.

O Father of the human race!

The white, the black, the bond, the free, Thanks for thy gift of heavenly grace, Vouchsafed through Jesus Christ to me.

This, 'mid oppression's every wrong, Has borne my sinking spirits up; Made sorrow joyful, weakness strong, And sweetened Slavery's bitter cup.

Hath not a Saviour's dying hour Made e'en the yoke of thraldom light?

Hath not thy Holy Spirit's power Made bondage freedom? darkness bright?

Thanks then, O Father! for the gift Which through thy Gospel thou hast given, Which thus from bonds and earth can lift The soul to liberty and heaven.

But not the less I mourn their shame, Who, mindless of thy gracious will, Call on the holy Father's name, Yet keep their brethren bondmen still.

Forgive them, Lord! for Jesus' sake; And when the slave thou hast unbound, The chains which bind the oppressor break!

Thus be thy love's last triumph crowned.

TOUSSAINT L'OUVERTURE.

"Everywhere thy name shall be Redeemed from color's infamy; And men shall learn to speak of thee As one of earth's great spirits, born In servitude and nursed in scorn, Casting aside the weary weight And fetters of its low estate, In that strong majesty of soul Which knows no color, tongue, or clime, Which still hath spurned the base control Of tyrants, through all time."

JOHN G. WHITTIER.

On the western coast of Africa, a tribe called the Arradas are said to be superior to most of the other tribes in intelligence and strength of will. The son of their chief, named Gaou-Guinou, was seized by a prowling band of slave-traders, one day when he was out hunting. He was packed in the hold of a European s.h.i.+p, with a mult.i.tude of other unfortunate victims, and carried to the island of Hayti to be sold. This is one of the largest of the West India Islands, and lies between Cuba and Porto Rico. It was first discovered by Spaniards, who found it inhabited by mild-tempered Indians, leading a very simple and happy life. These natives called their island Hayti, which in their language signified a Land of Mountains. A lofty ridge of mountains runs across it, and gives it a solemn, dreary appearance, when seen in the distance.

But it is a very beautiful and fertile island. The high, rocky precipices, piled one above another, look down on broad flowery plains, flowing with water, and loaded with tropical fruits. When the Spaniards established a colony there, they introduced the cultivation of sugar, cotton, and coffee, to supply the markets of Europe. They compelled the native Indians to work so hard, and treated them so badly, that the poor creatures died off very fast. Then they sent men in s.h.i.+ps to Africa to steal negroes to work for them. They founded a city in the eastern part of the island, and named it St. Domingo; and the whole island came to be called by that name by European nations.

The French afterward took possession of the western part of the island.

Their princ.i.p.al city was named Cap Francois, which means French Cape.

The African prince Gaou-Guinou was sold in the market of that city. He was more fortunate than slaves generally are. He was bought by the manager of a sugar plantation belonging to a French n.o.bleman, named the Count de Breda. He was kind-hearted, and was very careful to employ none but humane men to take charge of his laborers. The condition of the young African was also less desolate than it would have been, by reason of his finding on the Breda estate several members of the Arradas tribe, who, like him, had been stolen from their homes. They at once recognized him as the son of their king, and treated him with the utmost respect.

In process of time he married a black slave, who is said to have been handsome and virtuous. They joined the Roman Catholic Church, which was the established religion of France and the French islands. Of their eight children, the oldest, born in 1743, one hundred and twenty-two years ago, was named Toussaint. The day of his birth is not certainly known. It has been said to have been on the 20th of May. But, from his name, it seems more likely that it was on the 1st of November. In Catholic countries, almost every day of the year is set apart to the wors.h.i.+p of some saint; and a child born on the day of any particular saint is very apt to receive his name from that day. The first of November is a festival of the church, called All Saints' Day; and Toussaint, in the French language, means All Saints.

In the neighborhood of Gaou-Guinou lived a very honest, religious old black man, named Pierre Baptiste. He had been in the service of Jesuit missionaries, and had there learned to read and write, also a little of geometry. By help of the Catholic Prayer-Book he learned some prayers in Latin, and found out their meaning in French. This man stood G.o.dfather for Toussaint at his baptism, and as the boy grew older it was his pleasure to teach him what little he himself knew. The language of the Arradas tribe was always spoken in the family of Gaou-Guinou, but from his G.o.dfather Toussaint learned to speak tolerably good French, which was the language of the whites in the western part of St. Domingo. It is said that Gaou-Guinou was allowed to cultivate a little patch of ground for his family, and that some of his fellow-slaves were permitted to a.s.sist him occasionally. This indulgence indicates that he stood well in his master's opinion. But, in common with other slaves, it is probable that he and his wife toiled early and late in the fields or the sugar-house, and that their family were huddled together in a hut too small to allow of their observing the laws of cleanliness or modesty.

For several years Toussaint was so feeble and slender that his parents called him by a name which signified "The Little Lath." But he gained strength as he grew older; and by the time he was twelve years old he could beat all the boys in running, jumping, and leaping.

It was the business of young slaves to tend the flocks and herds. They generally neglected and abused the creatures under their care, because they themselves were accustomed to hard treatment. But Toussaint was of a kindly disposition, and there was less violence on his master's plantation than elsewhere. It was remarked in the neighborhood that he differed from other boys in his careful and gentle treatment of the animals under his care. He was naturally a silent and thoughtful child, and probably this tendency was increased by being much alone, watching the browsing cattle in the stillness of the great valleys. Perhaps also the presence of the mountains and the sky made him feel serious and solemn. His pious G.o.dfather told him legends of Catholic saints, which he had heard among the missionaries. All these things combined to give him a religious turn of mind, even in his boyhood. From his own father he learned a great deal about Africa and the customs that prevailed in the tribe of his grandfather, King of the Arradas; also the medicinal qualities of many plants, which afterward proved very useful to him.

Nothing is recorded of the moral and intellectual character of his father; but Toussaint always respected him highly, and when he was himself an old man he spoke of him as a good parent, who had trained him well by lessons of honor and virtue.

Toussaint Breda, as he was called, from the name of the estate on which he worked, early acquired a reputation for intelligence, sobriety, and industry. The Manager of the estate, M. Bayou de Libertas, was so much pleased with his conduct and manners that he made him his coachman, a situation much coveted by the slaves, as being more easy and pleasant than most of their tasks. His kindness to animals fitted him for the care of horses, and he was found as faithful in this new business as he had been while he was herds-boy. He was afterward promoted to an office of greater trust, being made steward of the sugar-house.

Having arrived at manhood, he began to want a home of his own. Most of the slaves took up together without any form of marriage, that being one of the bad customs which grows out of Slavery. But Toussaint was religious, and it would have troubled his conscience to live in that bad way. He had become attached to a widow named Suzan, who had one little son called Placide. She was not handsome, but he loved her for her good sense, good temper, and modest manners. They were married according to the ceremonies of the Catholic Church. He adopted her little boy, and brought him up as tenderly as he did his own children. The Manager allowed him a small patch of ground for vegetables, and all the hours they could s.n.a.t.c.h from plantation labors he and his wife devoted to the cultivation of their little garden. M. Bayou de Libertas was such a humane and considerate man that life in his service seems to have been as happy as the condition of slaves can be. Long afterward, Toussaint, speaking of this period of his life, said: "My wife and I went hand in hand to labor in the fields. We were scarcely conscious of the fatigues of the day. Heaven always blessed our toil. We had abundance for ourselves, and the pleasure of giving to other blacks who needed it. On Sundays and festival days my wife, my parents, and myself went to church. Returning to our cottage we had a pleasant meal, pa.s.sed the remainder of the day in family intercourse, and closed it by prayer, in which all took part."

Thus contented in his humble station, and faithfully performing its duties, he gained the respect and confidence of both blacks and whites.

Many of the slaves in the French colonies were cruelly treated, as is always the case wherever Slavery exists. Toussaint could not avoid seeing a great deal of wrong and suffering inflicted on people of his color, and he was doubtless grateful to G.o.d that his lot was so much better than theirs. But he was too intelligent and thoughtful not to question in his own mind why either he or they should be held in bondage merely on account of the complexion which it had pleased G.o.d to give them. He was fond of reading, and M. Bayou de Libertas, contrary to the usual custom, allowed him the use of his books. He read one volume at a time, and tried to understand it thoroughly. He devoted every spare moment to it, and while he was at work he was busily thinking over what he had read. It took complete possession of his soul for the time, and he would repeat extracts from it to his companions for weeks after. In this earnest way he read several books of ancient history, biography, and morals, and a number of military books. There was a French author, called the Abbe Raynal, who was much opposed to Slavery. In some way or other, one of his books fell into the hands of Toussaint Breda, and made a deep impression on him. It contained the following sentence: "What shall be done to overthrow Slavery? Self-interest alone governs kings and nations. We must look elsewhere. A courageous chief is all the negroes need. Where is he? Where is that great man whom Nature owes to her vexed, oppressed, and tormented children? He will doubtless appear.

He will come forth and raise the sacred standard of Liberty. This venerable signal will gather round him his companions in misfortune.

More impetuous than the torrents, they will everywhere leave the indelible traces of their just resentment. Everywhere people will bless the name of the hero who shall have re-established the rights of the human race."

When the Abbe Raynal wrote those prophetic words, he did not foresee that they would meet the eye of the very man he called for; and the humble slave, when he read them, did not hear in them the voice of his own destiny.

While he was diligently toiling for his humane masters, and seizing every opportunity to increase his small stock of knowledge, the island of St. Domingo was growing very rich by agriculture and commerce. The planters acquired enormous wealth, built splendid houses, and lived in luxury, laziness, and dissipation, upon the toil of the poor unpaid negroes. Twenty thousand slaves were imported from Africa every year, to make up the deficiency of those who were killed by excessive toil and cruel treatment. These new victims, men and women, had the name of their purchaser branded on their breast-bones with red-hot iron.

But men never violate the laws of G.o.d without suffering the consequences, sooner or later. Slavery was producing its natural fruits of tyranny and hatred, cruelty and despair. The reports of barbarity on one side and suffering on the other attracted attention in Europe; and benevolent and just men began to speak and write against Slavery as a wicked and dangerous inst.i.tution. The Abbe Gregoire, a humane Bishop of the Catholic Church, introduced the agitating question into the French a.s.sembly, a body similar to our Congress. He also formed a society called _Les Amis de Noirs_, which means "The Friends of the Blacks." Of course, this was very vexatious to slaveholders in the French colonies.

They knew very well that if the facts of Slavery were made known, every good man would cry out against it. Political parties were formed in St.

Domingo. Some of the planters wanted to secede from France, and set up an independent government. Others wanted to increase their political power by having a Colonial a.s.sembly established in the island, by means of which they could mainly manage their own concerns as they chose. For this purpose they sent deputies to France. But their request gave rise to the question who should have the right to be members of such an a.s.sembly; and, for the following reasons, that question was very annoying to the haughty slaveholders of St. Domingo.

In the United States of America, slaveholders made a law that "the child shall follow the condition of the _mother_"; consequently, every child of a slave-woman was born a slave, however light its complexion might be. This was a very convenient arrangement for white fathers, who wanted to sell their own children. In the French colonies, the law was, "the child shall follow the condition of its _father_." The consequence was, that all the children the planters of St. Domingo had by their slaves were born free. This was, of course, a numerous cla.s.s. In fact, their numbers were two thirds as great as those of the whites. There were at that time in St. Domingo thirty thousand whites, twenty thousand free mulattoes, and five hundred thousand black slaves. Not unfrequently the white planters sent their mulatto children to France to be educated like gentlemen. Many of them acquired great wealth and held numerous slaves.

But they were a cla.s.s by themselves. However rich and educated they might be, they were kept trampled down in a degraded and irritating position, merely on account of their color. They despised the negro slaves, from whom they had descended on the mother's side; and they in their turn were despised by the whites, whose children they were, because their color connected them with the enslaved race. They were not allowed to be doctors, lawyers, or priests; they could hold no public office; they could not inherit the name or the property of their fathers; they could not attend school with white boys, or sit at a white man's table, or occupy the same portion of a church with him, or be buried in the same graveyard. They were continually insulted by whites, but if they dared to give a blow in return, the penalty was to have the right hand cut off. This cla.s.s of free mulattoes claimed that, being numerous and wealthy, and the payers of taxes, they had a right to send representatives to the Colonial a.s.sembly to look after their interests.

They had the more hopes of gaining this point, because a great Revolution was then going on in France, and the friends of liberty and equality were daily growing stronger there. When the white planters sent deputies to France, the mulattoes sent deputies also, with a present of more than a million of dollars, and an offer to mortgage a fifth part of all their property toward the payment of the French national debt. All they asked in return was that the law should put them on an equality with white men. Being slaveholders, they manifested the same selfishness that white slaveholders did. They declared that they asked redress of grievances only for oppressed _freemen_; that they had no wish to change the condition of the negroes, who were slaves.

This pet.i.tion was drawn up in 1790, and sent to Paris by a wealthy colored man named Oge. It excited lively discussion in the National a.s.sembly of France. One of the members, named Lamoth, who owned large estates in St. Domingo, said: "I am one of the largest proprietors in that island; but I would lose all that I possess there rather than disown principles which justice and humanity have consecrated. I am not only in favor of admitting men of color into the Colonial a.s.semblies, but I also go for the emanc.i.p.ation of the negro slaves." After animated discussion, the reply received by the mulatto deputies from the President of the a.s.sembly was: "No portion of the French nation shall in vain claim its rights from the representatives of the French people."

When the white planters of St. Domingo heard of this, they were filled with wrath. In one place, a mulatto named Lacombe, whose only crime was that he had signed the pet.i.tion, was seized and hung. In another place, the mob seized a highly respected old white magistrate and cut off his head, because he had drafted for the mulattoes a very moderate pet.i.tion, begging to be released from some of the hards.h.i.+ps under which they had so long suffered. When the colored deputy Oge returned from France and demanded that mulattoes should have the rights of citizens.h.i.+p, which had been decreed to them by the French a.s.sembly, soldiers were sent to seize him, and he was sentenced to have all his limbs broken on a wheel, and then to have his head cut off.

Besides the cla.s.ses of which I have spoken there was another cla.s.s in St. Domingo called _pet.i.t blancs_, which means small whites. They were so called to distinguish them from the large landed proprietors. They occupied a position not unlike that of the cla.s.s known as "poor whites"

in the slaveholding portion of the United States. They were ready instruments to carry out the vengeance of the infuriated planters. They seized every opportunity to insult the free mulattoes, and to inflict cruelty and outrage on the negro slaves. They went about as patrols, traversing the plantations, and bursting into negro huts at all times of night, under the pretence that they were plotting insurrection. The poor ignorant slaves did not understand what all this mobbing and murdering was for; but finding themselves so much suspected and abused without cause, they became weary of their lives. Many committed suicide, others tried to poison their tormentors. At Port au Prince an attempt was made to get up an insurrection. Fifty slaves, suspected of being connected with it, were beheaded, and their heads, stuck on poles, were set up by the hedges in a row.

While the fire was thus kindling under their feet the white planters came out in open defiance of the French government, and refused to take the oath of allegiance. They called on the English for aid, and offered to make the island over to Great Britain. The mulattoes were filled with dismay, for the French government was their only hope. They had hitherto kept aloof from the negroes; but now, seeing the necessity of curbing the power of the white planters, at all hazards, they instigated the already exasperated slaves to seize this favorable moment of commotion and rise against their masters. They did rise, on the 22d of August, 1791. All at once the sky was red with the reflection of burning houses and cane-fields. The cruelties which they had witnessed or suffered, they now, in their turn, inflicted on white men, women, and children. It was a horrible scene.

Toussaint was working as usual on the Breda estate, when he heard that the planters had called in the aid of the English, and that four thousand negroes had risen in insurrection. He exerted his great influence with his fellow-slaves to prevent the destruction of houses and cane-fields on the Breda estate. For a month, he kept the insurgents at bay, while he helped M. Bayou de Libertas to convey a cargo of sugar on board a Baltimore s.h.i.+p, for the support of his family, and aided his mistress to collect such articles of value as could conveniently be carried away. Then he secretly conveyed them to the same s.h.i.+p; and it was an inexpressible relief to his heart when he saw them sailing away, bound for the sh.o.r.es of the United States.

The armed negroes increased in numbers, and marshalled themselves under an intelligent leader named Jean Francois. When the French governor in St. Domingo called upon them to lay down their arms, their leaders replied for them: "We have never thought of failing in the respect and duty we owe to the representatives of the King of France. The king has bewailed our lot and broken our chains. But those who should have proved fathers to us have been tyrants, monsters, unworthy the fruits of our labors. Do you ask the sheep to throw themselves into the jaws of the wolf? To prove to you, excellent sir, that we are not so cruel as you may think, we a.s.sure you that we wish for peace with all our souls; but on condition that all the whites, without a single exception, leave the Cape. Let them carry with them their gold and their jewels. All we seek is our liberty. G.o.d grant that we may obtain it without shedding of blood. Believe us, it has cost our feelings very much to have taken this course. But victory, or death for freedom, is our profession of faith; and we will maintain it to the last drop of our blood."

The negroes were mistaken in supposing that Louis XVI., king of France, had broken their chains, or that the king's party, called Royalists, were trying to do anything for their freedom. It was the revolutionary party in France, called Republicans, who had declared themselves in favor of emanc.i.p.ating the negro slaves, and giving the free mulattoes their civil rights. The main body of the negroes had been kept in the lowest ignorance, and of course could not understand the state of political parties. The world was ringing with French doctrines of liberty and equality, to be applied to men of all colors; and they could not help hearing something of what was so universally talked of. The Spaniards in the eastern part of St. Domingo were allies of the French king, and they wanted the negroes to help them fight the French planters, who were in rebellion against the king. In order to give them a strong motive for doing so, they told them that Louis XVI. had been cast into prison in France, and that they were going to kill him, because he wanted to emanc.i.p.ate the slaves in his colonies. They readily believed that it was so, because they saw their masters in arms against the king. Therefore they called their regiments "The King's Own," and carried flags on which were inscribed, "Long live the King," "The Ancient System of Government."

The slaveholders mounted the English c.o.c.kade, and entered into alliance with Great Britain, while their revolted slaves joined the Spanish. The war raged horribly on both sides. Jean Francois was of a gentle disposition, and disposed to be merciful; but the two other leaders of the negroes, named Jeannot and Bia.s.sou, were monsters of revenge and cruelty. The bleeding heads of white men surrounded their camps, and the bodies of black men hung on trees round the camps of the planters.

This state of things shocked the soul of Toussaint Breda. Much as he desired the freedom of his own race, he was reluctant to join an enterprise marked by so many cruelties. Conscience forbade him to enlist on the side of the slaveholders, and he would gladly have remained neutral; but he found that men of his own color were suspicious of him, because he had adhered so faithfully to M. Bayou de Libertas. He joined the black insurgents; but, resolved not to take part in their barbarities, he occupied himself with healing the wounded,--an office for which he was well qualified by his tender disposition and knowledge of medicinal plants.

After a while, however, the negroes were compelled to retreat before the superior discipline of the white troops; and feeling greatly the need of intelligent officers, they insisted upon making Toussaint aide-de-camp to Bia.s.sou, under the t.i.tle of Brigadier. He desired, above all things, that hostilities should cease, that the negroes should return to their work, and that the planters should consent to cease from oppressing them. A very little justice and kindness would have pacified the revolted slaves; but the slaveholders were so full of rage and pride, that if a slave attempted to return to his master, however sincere he might be, he was instantly put to death. Three commissioners came from France to try to negotiate a peace between the contending parties. The blacks sent deputies to the Colonial a.s.sembly to help the French commissioners in this good work; but the planters treated their overtures with haughtiness and contempt.

It is said that Toussaint wept when he saw the hopes of peace vanish.

It was plain that his people must resist their tyrants, or be forever hopelessly crushed. He was then fifty years old, in the prime of his bodily and mental strength. By becoming a leader he felt that he might protect the ignorant ma.s.ses, and restrain those who were disposed to cruelty. Perhaps he remembered the prediction of the Abbe Raynal, and thought that he was the appointed deliverer,--a second Moses, sent by G.o.d to bring his people out of bondage. From that time henceforth he made it the business of his life to conquer freedom for his race; but never in a bloodthirsty spirit.

Bia.s.sou was so enraged by the contemptuous manner in which their deputies had been treated, that he gave orders to put to death all the white prisoners in their camps. But Toussaint remonstrated, and succeeded in saving their lives. His superior intelligence gave him great influence, and he always exerted it on the side of humanity. He also manifested extraordinary courage and sagacity in the very difficult position in which he was placed. He was surrounded by conflicting parties, fighting against each other, agreeing only in one thing, and that was hostility to the negroes; all of them ready to make the fairest promises, and to break them as soon as they had gained their object.

France was in a state of revolutionary confusion, and rumors were very contradictory. One thing was certain,--their former masters were fighting against the king of France; and instinct led them to take the other side. Toussaint deemed it wisest to keep under the protection of their Spanish allies, and fight with them for the king's party. By a succession of battles, he gained possession of several districts in the mountains, where he entrenched his forces strongly, and tried to bring them under regular military discipline. He was very strict, and allowed no disobedience of orders. He forbade his soldiers to go about plundering, or revenging past injuries. His motto was, "No Retaliation,"--a n.o.ble, Christian motto, totally disregarded by men whose opportunities for enlightened education were a thousand times greater than his. When he felt himself secure in the mountain districts, he invited the white planters of that region to return and cultivate the estates which they had abandoned in their terror. He promised them that their persons and property should be protected; and he faithfully kept his word. In his language and in his actions he was always saying to the whites, "Why will you force us to fight? I cherish no revenge against you. All I want is the freedom of my race." His energy and ingenuity in availing himself of every resource and supplying every deficiency were truly wonderful. On one occasion a map was greatly needed, in order to plan some important campaign, and no map could be procured. Toussaint, having made diligent inquiries of various persons well acquainted with the portion of country to be traversed, employed himself in making a map. By help of the little geometry taught him by his G.o.dfather, he projected a map, and marked down the important towns, mountains, and rivers, with the distances between them.

No trait in the character of Toussaint Breda was stronger than his domestic affections. He was devotedly attached to his wife and children, and he had not seen them for seven months. At last an interval of quiet enabled him to visit the Spanish part of the island, whither he had sent them for security. The Spanish authorities, in acknowledgment of his services, received him with the greatest distinction. Toussaint thanked them, but humbly ascribed his successes to a superintending Providence.

Always strict in religious observances, he went to the church to offer prayers. His general, the Spanish Marquis Hermona, seeing him kneel to partake of the communion, said: "In this lower world G.o.d visits no purer soul than his."

But the Spaniards had no regard for the rights and welfare of the negroes. They used them while they had need of their help, and were ready to oppress them when it served their own interests. News came from France that the Republican party were triumphant, and that the king had been beheaded. The Spanish had nothing further to gain by adhering to the defeated Royalist party. Accordingly, Spain and Great Britain entered into a league to divide the island of St. Domingo between them, and restore Slavery. On the contrary, the Republican party in France, a.s.sembled in convention at Paris, February, 1794, proclaimed freedom to the slaves in all the French colonies; and as the government was now in their hands, there was no doubt of their having power to protect those they had emanc.i.p.ated. Under these circ.u.mstances, there was but one course for Toussaint to take. He left the Spanish and joined the French forces, by whom he was received with acclamation. His rude bands of untaught negroes had now become a well-disciplined army. They were proud of their commander, and almost wors.h.i.+pped him. Under his guidance, they performed wonders, proving themselves equal to any troops in the world.

Toussaint was on horseback night and day. It seemed as if he never slept. Wherever he was needed, he suddenly appeared; and as he seemed to be wanted in twenty places at once, his followers thought he had some powers of witchcraft to help him. But the witchcraft consisted in his superior intelligence, his remarkable activity, his iron const.i.tution, and his iron will. His heart was never of iron. In the midst of constant warfare he paid careful attention to the raising of crops; and if women and children, black or white, were suffering with hunger, he caused them to be supplied with food. He and his brave officers and troops everywhere drove the English before them. The French general Laveaux appointed him second to himself in command; and, in his proclamation to that effect, he declared: "This is the man whom the Abbe Raynal foretold would rise to be the liberator of his oppressed race."

One day, when he had gained some important advantage, a white officer exclaimed, "General Toussaint makes an opening everywhere." His black troops heard the words, and feeling that he had made an opening for _them_, from the dungeon of Slavery to the sunlight of Freedom, they shouted, "_L'Ouverture_," "_L'Ouverture_"; which, being translated into English, means The Opening. From that day henceforth he was called Toussaint l'Ouverture.

The English general Maitland, finding him so formidable, wished to have a conference with him to negotiate terms of accommodation. The request was granted; and such was his confidence in the black chieftain that he went to his camp with only three attendants, through miles of country full of armed negroes. One of the French officers wrote to General Toussaint that it would be an excellent opportunity to take the English commander prisoner. General Maitland was informed of this while he was on his way; but he said, "I will trust General Toussaint. He never breaks his promise." When he arrived, General Toussaint handed him two letters, saying, "There is a letter I have received, advising me to detain you as prisoner; and there is my reply. I wish you to read them before we proceed to business, that you may know I am incapable of such a base action." The answer he had written was, "I have promised this Englishman my protection, and he shall have it."