Several of the captives refused to eat. They were whipped until they put food into their mouths and swallowed, although the whipping was severe enough that two men died of it. Still, no one else on the ship tried to starve themselves to freedom. A man and a woman tried to kill themselves by leaping over the side. The woman succeeded. The man was rescued and he was tied to the mast and lashed for the better part of a day, until his back ran with blood, and he was left there as the day became night. He was given no food to eat, and nothing to drink but his own piss. By the third day he was raving, and his head had swollen and grown soft, like an old melon. When he stopped raving they threw him over the side. Also, for five days following the escape attempt the captives were returned to their manacles and chains.
It was a long journey and a bad one for the captives, and it was not pleasant for the crew, although they had learned to harden their hearts to the business, and pretended to themselves that they were no more than farmers, taking their livestock to the market.
They made harbor on a pleasant, balmy day in Bridgeport, Barbados, and the captives were carried from the ship to the shore in low boats sent out from the dock, and taken to the market square where they were, by dint of a certain amount of shouting, and blows from cudgels, arranged into lines. A whistle blew, and the market square filled with men: poking, prodding, red-faced men, shouting, inspecting, calling, appraising, grumbling.
Wututu and Agasu were separated then. It happened so fast—a big man forced open Agasu’s mouth, looked at his teeth, felt his arm muscles, nodded, and two other men hauled Agasu away. He did not fight them. He looked at Wututu and called, “Be brave,” to her. She nodded, and then her vision smeared and blurred with tears, and she wailed. Together they were twins, magical, powerful. Apart they were two children in pain.
She never saw him again but once, and never in life.
This is what happened to Agasu. First they took him to a seasoning farm, where they whipped him daily for the things he did and didn’t do, they taught him a smattering of English and they gave him the name of Inky Jack, for the darkness of his skin. When he ran away they hunted him down with dogs and brought him back, and cut off a toe with a chisel, to teach him a lesson he would not forget. He would have starved himself to death, but when he refused to eat his front teeth were broken and thin gruel was forced into his mouth, until he had no choice but to swallow or to choke.
Even in those times they preferred slaves born into captivity to those brought over from Africa. The free-born slaves tried to run, or they tried to die, and either way, there went the profits.
When Inky Jack was sixteen he was sold, with several other slaves, to a sugar plantation on the island of St. Domingue. They called him Hyacinth, the big, broken-toothed slave. He met an old woman from his own village on that plantation—she had been a house slave before her fingers became too gnarled and arthritic—who told him that the whites intentionally split up captives from the same towns and villages and regions, to avoid insurrection and revolts. They did not like it when slaves spoke to each other in their own languages.
Hyacinth learned some French, and was taught a few of the teachings of the Catholic Church. Each day he cut sugarcane from well before the sun rose until after the sun had set.
He fathered several children. He went with the other slaves, in the small hours of the night, to the woods, although it was forbidden, to dance the Calinda, to sing to Damballa-Wedo, the serpent god, in the form of a black snake. He sang to Elegba, to Ogu, Shango, Zaka, and to many others, all the gods the captives had brought with them to the island, brought in their minds and their secret hearts.
The slaves on the sugar plantations of St. Domingue rarely lived more than a decade. The free time they were given—two hours in the heat of noon and five hours in the dark of the night (from eleven until four)—was also the only time they had to grow and tend the food they would eat (for they were not fed by their masters, merely given small plots of land to cultivate, with which to feed themselves), and it was also the time they had to sleep and to dream. Even so, they would take that time and they would gather and dance, and sing and worship. The soil of St. Domingue was a fertile soil and the gods of Dahomey and the Congo and the Niger put down thick roots there and grew lush and huge and deep, and they promised freedom to those who worshiped them at night in the groves.
Hyacinth was twenty-five years of age when a spider bit the back of his right hand. The bite became infected and the flesh on the back of his hand was necrotic: soon enough his whole arm was swollen and purple, and the hand stank. It throbbed and it burned.
They gave him crude rum to drink, and they heated the blade of a machete in the fire until it glowed red and white. They cut his arm off at the shoulder with a saw, and they cauterized it with the burning blade. He lay in a fever for a week. Then he returned to work.
The one-armed slave called Hyacinth took part in the slave revolt of 1791.
Elegba himself took possession of Hyacinth in the grove, riding him as a white man rode a horse, and spoke through him. He remembered little of what was said, but the others who were with him told him that he had promised them freedom from their captivity. He remembered only his erection, rodlike and painful; and raising both hands—the one he had, and the one he no longer possessed—to the moon.
A pig was killed, and the men and the women of that plantation drank the hot blood of the pig, pledging
themselves and binding themselves into a brotherhood. They swore that they were an army of freedom, pledged themselves once more to the gods of all the lands from which they had been dragged as plunder.
“If we die in battle with the whites,” they told each other, “we will be reborn in Africa, in our homes, in our own tribes.”
There was another Hyacinth in the uprising, so they now called Agasu by the name of Big One-Arm. He fought, he worshiped, he sacrificed, he planned. He saw his friends and his lovers killed, and he kept fighting.
They fought for twelve years, a maddening, bloody struggle with the plantation owners, with the troops brought over from France. They fought, and they kept fighting, and, impossibly, they won.
On January 1, 1804, the independence of St. Domingue, soon to be known to the world as the Republic of Haiti, was declared. Big One-Arm did not live to see it. He had died in August 1802, bayoneted by a French soldier.
At the precise moment of the death of Big One-Arm (who had once been called Hyacinth, and before that, Inky Jack, and who was forever in his heart Agasu), his sister, whom he had known as Wututu, who had been called Mary on her first plantation in the Carolinas, and Daisy when she had become a house slave, and Sukey when she was sold to the Lavere family down the river to New Orleans, felt the cold bayonet slide between her ribs and started to scream and weep uncontrollably. Her twin daughters woke and began to howl. They were cream-and-coffee colored, her new babies, not like the black children she had borne when she was on the plantation and little more than a girl herself—children she had not seen since they were fifteen and ten years old. The middle girl had been dead for a year, when she was sold away from them.
Sukey had been whipped many times since she had come ashore—once, salt had been rubbed into the wounds, on another occasion she had been whipped so hard and for so long that she could not sit, or allow anything to touch her back, for several days. She had been raped a number of times when younger: by black men who had been ordered to share her wooden palette, and by white men. She had been chained. She had not wept then, though. Since her brother had been taken from her she had only wept once. It was in North Carolina, when she had seen the food for the slave children and the dogs poured into the same trough, and she had seen her little children scrabbling with the dogs for the scraps. She saw that happen one day—and she had seen it before, every day on that plantation, and she would see it again many times before she left—she saw it that one day and it broke her heart.
She had been beautiful for a while. Then the years of pain had taken their toll, and she was no longer beautiful. Her face was lined, and there was too much pain in those brown eyes.
Eleven years earlier, when she was twenty-five, her right arm had withered. None of the white folk had known what to make of it. The flesh seemed to melt from the bones, and now her right arm hung by her side, little more than a skeletal arm covered in skin, and almost immobile. After this she had become a house slave.
The Casterton family, who had owned the plantation, were impressed by her cooking and house skills, but Mrs. Casterton found the withered arm unsettling, and so she was sold to the Lavere family, who were out for a year from Louisiana: M. Lavere was a fat, cheerful man who was in need of a cook and a maid of all work, and who was not in the slightest repulsed by the slave Daisy’s withered arm. When, a year later, they returned to Louisiana, slave Sukey went with them.
In New Orleans the women came to her, and the men also, to buy cures and love charms and little fetishes, black folks, yes, of course, but white folks too. The Lavere family turned a blind eye to it. Perhaps they enjoyed the prestige of having a slave who was feared and respected. They would not, however, sell her her freedom.
Sukey went into the bayou late at night, and she danced the Calinda and the Bamboula. Like the dancers of St. Domingue and the dancers of her native land, the dancers in the bayou had a black snake as their voudon; even so, the gods of her homeland and of the other African nations did not possess her people as they had possessed her brother and the folk of St. Domingue. She would still invoke them and call their names, to beg them for favors.
She listened when the white folk spoke of the revolt in St. Domingo (as they called it), and how it was doomed to fail—“Think of it! A cannibal land!”—and then she observed that they no longer spoke of it.
Soon, it seemed to her that they pretended that there never had been a place called St. Domingo, and as for Haiti, the word was never mentioned. It was as if the whole American nation had decided that they could, by an effort of belief, command a good-sized Caribbean island to no longer exist merely by willing it so.