[Footnote 21: If it even were so, how strong a plea of palliation might not
the poor negro bring, by adducing the neglect of her various owners to
afford religious instruction or moral discipline, and the habitual
influence of their evil _example_ (to say the very least,) before her
eyes? What moral good could she possibly learn--what moral evil could she
easily escape, while under the uncontrolled power of such masters as she
describes Captain I---- and Mr. D---- of Turk's Island? All things
considered, it is indeed wonderful to find her such as she now is. But as
she has herself piously expressed it, "that God whom then she knew not
mercifully preserved her for better things."]

[Footnote 22: Since the preceding pages were printed off, I have been
favoured with a communication from the Rev. J. Curtin, to whom among other
acquaintances of Mr. Wood's in this country, the entire proof sheets of
this pamphlet had been sent for inspection. Mr. Curtin corrects some
omissions and inaccuracies in Mary Prince's narrative (see page 17,) by
stating, 1. That she was baptized, not in August, but on the 6th of April,
1817; 2. That sometime before her baptism, on her being admitted a
catechumen, preparatory to that holy ordinance, she brought a note from
her owner, Mr. Wood, recommending her for religious instruction, &c.; 3.
That it was his usual practice, when any adult slaves came on _week days_
to school, to require their owners' permission for their attendance; but
that on _Sundays_ the chapel was open indiscriminately to all.--Mary,
after a personal interview with Mr. Curtin, and after hearing his letter
read by me, still maintains that Mr. Wood's note recommended her for
baptism merely, and that she never received any religious instruction
whatever from Mr. and Mrs. Wood, or from any one else at that period
beyond what she has stated in her narrative. In regard to her
non-admission to the Sunday school without permission from her owners, she