The more the Negroes were instructed by these rather intellectual denominations, however, the less they, as a group, seemed inclined to join their fortunes with those persons who were disposed to lay a foundation for an intensive spiritual development. When the Methodists and Baptists had had a chance to proselyte the Negroes, the Episcopalians and the like were almost relieved of the necessity for any effort among them. From the report of Alston's Parish in South Carolina, in which there were 13,000 slaves, for example, 3,200 were Methodists and 1,500 Baptists, while only 300 belonged to the Episcopal Church. In St. Peter's Parish of that State the Methodists had 1,335 of 6,600 in 1845. In the Parish of St. Helena the Baptists reported 2,132 communicants, the Methodists 314, and the Episcopalians only 52. The Episcopalians discounted the religious benefit derived by attendance upon the Methodist and Baptist evangelical meetings, feeling that because of their social and festive nature the Negroes lost more in worldly pleasures thereby than they gained in spiritual uplift. Many of them believed that it would have been much better for the slaves, had their masters kept them at home. They did not think very well of the influence of the Negro preachers, contending that they often did harm. Where there was an improvement in Negro character many insisted that it was due to the religious and moral training given by their masters, and still more largely by their mistresses. For this reason it was strongly urged upon masters to manifest more interest in the morals of their bondmen, as it would not only make them better men spiritually but would increase their economic efficiency. From the Negroes' point of view, however, religious experience did not result from instruction in books. Persons known to be illiterate had strange visions and prophesied with such success as to move multitudes. Slaves prohibited from attending meetings violated the law and braved the dangerous network of the patrols enforcing the police regulations. When converted they made no secret of their new experience and boldly shouted before their masters, praising the Lord. That they should, contrary to instructions, frequent the places of these emotional upheavals was considered crime enough, but to appear before their owners themselves, telling them about what the Lord had done for their souls and at the same time warning these aristocratic "Christians" to repent of their sins and flee from the wrath to come, was more than the ruling class could endure. These Negro converts were cruelly told to hush up because they "were getting above themselves," and if they refused to obey, many of them were whipped until they stood in puddles of blood drawn by the lashes inflicted upon their bodies, while others, stricken down with heavy blows or subjected to mortal torture, went to their death rather than cease to bear witness for Jesus. CHAPTER VII RELIGIOUS INSTRUCTION REVIVED