CHAPTER VIII. WESTERN AND CENTRAL AFRICA.
The Colony of Sierra Leone, of which Free Town is the capital, is situated in 8 degrees 30 minutes north latitude, and is about 13½ degrees west longitude; was settled by the English, and was for a long time the most important place on the western coast of Africa. The three leading tribes on the coast of Sierra Leone are the Timanis, the Susus, and the Veys. The first of these surround the British Colony of Sierra Leone on all sides. The Susus have their principal settlements near the head-waters of the Rio Pongas, and are at some distance from the sea coast. The Veys occupy all the country about the Gallinas and Cape Mount, and extend back into the country to the distance of fifty or a hundred miles.
The Timanis cultivate the soil to some extent, have small herds of domestic animals, and are engaged to a greater or less extent in barter with the English colonists of Sierra Leone. They may be seen in large numbers about the streets of Free Town, wearing a large square cotton cloth thrown around their persons. They are strong and healthy in appearance, but have a much less intellectual cast of countenance than the Mandingoes or Fulahs, who may also be seen in the same place. Like all the other tribes in Africa, especially the pagans, they are much addicted to fetichism,—worship of evil spirits,—administering the red-wood ordeal, and other ceremonies. They are depraved, licentious, indolent, and avaricious. But this is no more than what may be said of every heathen tribe on the globe.
The Veys, though not a numerous or powerful tribe, are very intellectual, and have recently invented an alphabet for writing their own language, which has been printed, and now they enjoy the blessings of a written system, for which they are entirely indebted to their own ingenuity and enterprise. This is undoubtedly one of the most remarkable achievements of this or any other age, and is itself enough to silence forever the cavils and sneers of those who think so contemptuously of the intellectual endowments of the African race. The characters used in this system are all new, and were invented by the people themselves without the aid of outsiders. The Veys occupy all the country along the sea-board from Gallinas to Cape Mount.
In stature, they are about the ordinary height, of slender, but graceful figures, with very dark complexions, but large and well-formed heads.
As the Veys are within the jurisdiction of Liberia, that government will be of great service to them. The Biassagoes, the Bulloms, the Dego, and the Gola, are also inhabitants of the Sierra Leone coast. Other tribes of lesser note are scattered all along the coast, many of which have come under the good influence of the Liberian government. Cape Coast Castle, the stronghold of the English on the African coast, has, in past years, been a place of great importance. It was from this place that its governor, Sir Charles McCarthy, went forth to the contest with the Ashantees, a warlike tribe, and was defeated, losing his life, together with that of seven others.
Here, at this castle, “L. E. L.,” the gifted poetess and novelist of England, died, and was buried within the walls. This lamented lady married Captain McLean, the governor-general of the castle, and her death caused no little comment at the time, many blaming the husband for the wife’s death.
The Kru people are also on the coast, and have less general intelligence than the Fulahs, Mandingoes, and Degos. They are physically a fine-appearing race, with more real energy of character than either of the others. It would be difficult to find better specimens of muscular development, men of more manly and independent carriage, or more real grace of manner, anywhere in the world. No one ever comes in contact with them, for the first time, without being struck with their open, frank countenances, their robust and well-proportioned forms, and their independent bearing, even when they have but the scantiest covering for their bodies.
Their complexion varies from the darkest shade of the Negro to that of the true mulatto. Their features are comparatively regular; and, though partaking of all the characteristics of the Negro, they are by no means strongly marked in their general outline or development. The most marked deficiency is in the formation of their heads, which are narrow and peaked, and do not indicate a very high order of intellectual endowment. Experience, however, has shown that they are as capable of intellectual improvement as any other race of men.[31]
In the interior of Youeba, some distance back from Cape Coast, lies the large city of Ibaddan, a place with a population of about two hundred thousand souls. Abeokuta has a population of more than one hundred thousand, and is about seventy-five miles from the sea coast, with a history that is not without interest. Some fifty years ago, a few persons of different tribes, who had been constantly threatened and annoyed by the slave-traders of the coast, fled to the back country, hid away in a large cave, coming out occasionally to seek food, and taking in others who sought protection from these inhuman men-hunters.
This cavern is situated on the banks of the Ogun, and in the course of time became the hiding-place of great numbers from the surrounding country. At first, they subsisted on berries, roots, and such other articles of food as they could collect near their place of retreat; but growing in strength by the increase of population, they began to bid defiance to their enemies.
A slave-hunting party from Dahomey, having with them a considerable number of captives, passing the cavern, thought it a good opportunity to add to their wealth, and consequently, made an attack upon the settlers. The latter came forth in large force from their hiding-place, gave battle to the traders, defeated them, capturing their prisoners and putting their enemies to flight. The captives were at once liberated, and joined their deliverers. In the course of time this settlement took the name of Abeokuta. These people early turned their attention to agriculture and manufacturing, and by steady increase in population, it soon became a city of great wealth and importance. About thirty years ago, a number of recaptives from Sierra Leone, who had formerly been taken from this region of country, and who had been recaptured by the English, liberated and educated, visited Lagos for trade. Here they met many of their old friends and relations from Abeokuta, learned of the flourishing town that had grown up, and with larger numbers returned to swell the population of the new city.
The King of Dahomey watched the growing power of Abeokuta with an evil eye, and in 1853, he set in motion a large army, with the view of destroying this growing city, and reducing its inhabitants to slavery. The King made a desperate attack and assault upon the place, but he met with a resistance that he little thought of. The engagement was carried on outside of the walls for several hours, when the Dahomian army was compelled to give way, and the King himself was saved only by the heroism and frantic manner in which he was defended by his Amazons. This success of the people of Abeokuta gave the place a reputation above what it had hitherto enjoyed, and no invading army has since appeared before its walls.
Much of the enterprise and improvement of these people is owing to the good management of Shodeke, their leader. Coming from all sections near the coast, and the line of the slave-traders, representing the remnants of one hundred and thirty towns, these people, in the beginning, were anything but united. Shodeke brought them together and made them feel as one family. This remarkable man had once been captured by the slave-traders, but had escaped, and was the first to suggest the cave as a place of safety. Throughout Sierra Leone, Abeokuta, and the Yoruba country generally the best-known man in connection with the African civilization, is Mr. Samuel Crowther, a native, and who, in the Yoruba language, was called Adgai. He was embarked as a slave on board a slaver at Badagry, in 1822. The vessel was captured by a British man-of-war and taken to Sierra Leone. Here he received a good education, was converted, and became a minister of the Gospel, after which he returned to his native place.
Mr. Crowther is a man of superior ability, and his attainments in learning furnish a happy illustration of the capacity of the Negro for improvements. Dahomey is one of the largest and most powerful of all the governments on the west coast. The King is the most absolute tyrant in the world, owning all the land, the people, and everything that pertains to his domain. The inhabitants are his slaves, and they must come and go at his command. The atrocious cruelties that are constantly perpetrated at the command and bidding of this monarch, has gained for him the hatred of the civilized world; and strange to say, these deeds of horror appear to be sanctioned by the people, who have a superstitious veneration for their sovereign, that is without a parallel. Abomi, the capital of Dahomey, has a large population, a fort, and considerable trade. The King exacts from all the sea-port towns on this part of the coast, and especially from Popo, Porto Novo, and Badagry, where the foreign slave-trade, until within a very short period, was carried on as in no other part of Africa.
The Dahomian soldiery, for the past two hundred years, have done little less than hunt slaves for the supply of the traders.
The English blockading squadron has done great service in breaking up the slave-trade on this part of the coast, and this has turned the attention of the people to agriculture. The country has splendid natural resources, which if properly developed, will make it one of the finest portions of Western Africa. The soil is rich, the seasons are regular, and the climate favorable for agricultural improvements. Indian corn, yams, potatoes, manico, beans, ground-nuts, plantains, and bananas are the chief products of the country. Cotton is raised to a limited extent.
The practice of sacrificing the lives of human beings upon the graves of dead kings every year in Dahomey, and then paving the palace grounds with the skulls of the victims, has done much to decrease the population of this kingdom. As many as two thousand persons have been slaughtered on a single occasion. To obtain the required number, wars have been waged upon the surrounding nations for months previous to the sacrifice. There is no place where there is more intense heathenism; and to mention no other feature in their superstitious practice, the worship of snakes by the Dahomians fully illustrates this remark.
A building in the centre of the town is devoted to the exclusive use of reptiles, and they may be seen here at any time in great numbers. They are fed, and more care taken of them than of the human inhabitants of the place. If they are found straying away they must be brought back; and at the sight of them the people prostrate themselves on the ground, and do them all possible reverence. To kill or injure one of them is to endure the penalty of death. On certain days they are taken out by the priests or doctors, and paraded about the streets, the bearers allowing them to coil themselves around their arms, necks, and bodies, and even to put their heads into the carriers’ bosoms.
They are also employed to detect persons who are suspected of theft, witchcraft, and murder. If in the hands of the priest they bite the suspected person, it is sure evidence of his guilt; and no doubt the serpent is trained to do the will of his keeper in all cases. Images called greegrees, of the most uncouth shape and form, may be seen in all parts of the town, and are worshipped by everybody.
In every part of Africa, polygamy is a favorite institution. In their estimation it lies at the very foundation of all social order, and society would scarcely be worth preserving without it. The highest aspiration that the most eminent African ever rises to, is to have a large number of wives. His happiness, his reputation, his influence, his position in society, and his future welfare, all depend upon it. In this feeling the women heartily concur; for a woman would much rather be the wife of a man who had fifty others, than to be the sole representative of a man who had not force of character to raise himself above the one-woman level.
The consequence is, that the so-called wives are little better than slaves. They have no purpose in life other than to administer to the wants and gratify the passions of their lords, who are masters and owners, rather than husbands.
In nearly every nation or tribe, the wife is purchased; and as this is done in the great majority of cases when she is but a child, her wishes, as a matter of course, are never consulted in this most important affair of her whole life.
As both father and mother hold a claim on the daughter, and as each makes a separate bargain with the future son-in-law, the parent generally makes a good thing out of the sale. The price of a wife ranges all the way from the price of a cow to three cows, a goat or a sheep, and some articles of crockery-ware, beads, and a few other trinkets. Where the girl is bought in infancy, it remains with the parents till of a proper age. There are no widows, the woman being sold for life, and becomes the wife of the husband’s brother, should the former die. A man of respectability is always expected to provide a separate house for each of his wives. Each woman is mistress of her own household, provides for herself and her children, and entertains her husband as often as he favors her with his company.
The wife is never placed on a footing of social equality with her husband. Her position is a menial one, and she seldom aspires to anything higher than merely to gratify the passions of her husband. She never takes a seat at the social board with him.
Men of common standing are never allowed to have as many wives as a sovereign. Both the Kings of Dahomey and Ashantee are permitted by law to have three thousand three hundred and thirty-three. No one is allowed to see the King’s wives except the King’s female relatives, or such messengers as he may send, and even these must communicate with them through their bamboo walls. Sometimes they go forth in a body through the streets, but are always preceded by a company of boys, who warn the people to run out of the way, and avoid the unpardonable offence of seeing the King’s wives. The men especially, no matter what their rank, must get out of the way; and if they have not had sufficient time to do this, they must fall flat on the ground and hide their faces until the procession has passed. To see one of the King’s wives, even accidentally, is a capital offence; and the scene of the confusion which occasionally takes place in the public market in consequence of the unexpected approach of the royal cortege, is said to be ludicrous beyond all description.
At the death of the King, it is not uncommon for his wives to fall upon each other with knives, and lacerate themselves in the most cruel and barbarous manner; and this work of butchery is continued until they are forcibly restrained. Women are amongst the most reliable and brave in the King’s army, and constitute about one-third of the standing army in Ashantee and Dahomey.
One of the most influential and important classes in every African community is the deybo, a set of professional men who combine the medical and priestly office in the same person. They attend the sick and administer medicines, which usually consist of decoctions of herbs or roots, and external applications. A doctor is expected to give his undivided attention to one patient at a time, and is paid only in case of successful treatment. If the case is a serious one, he is expected to deposit with the family, as a security for his good behavior and faithful discharge of duty, a bundle of hair that was shorn from his head at the time he was inaugurated into office, and without which he could have no skill in his profession whatever.
The doctor professes to hold intercourse with, and have great influence over demons. He also claims to have communications from God. No man can be received into the conclave without spending two years or more as a student with some eminent member of the fraternity. During this period he must accompany his preceptor in all his journeyings, perform a variety of menial services, is prohibited from shaving his head, washing his body, or allowing water to be applied to him in any way whatever, unless perchance he falls into a stream, or is overtaken by a shower of rain, when he is permitted to get off as much dirt as possible from his body. The doctor’s badge of office is a monkey’s skin, which he carries in the form of a roll wherever he goes, and of which he is as proud as his white brother of his sheep-skin diploma.
In their capacity as priests, these men profess to be able to raise the dead, cast out devils, and do all manner of things that other people are incapable of doing. The doctor is much feared by the common classes. No innovation in practice is allowed by these men. A rather amusing incident occurred recently, which well illustrates the jealousy, bigotry, and ignorance of these professionals.
Mr. Samuel Crowther, Jr., having returned from England, where he had studied for a physician, began the practice of his profession amongst his native people. The old doctors hearing that Crowther was prescribing, called on him in a large delegation. Mr. Crowther received the committee cordially; heard what they had to say, and expressed his willingness to obey, provided they would give him a trial, and should find him deficient. To this they agreed; and a time was appointed for the test to take place. On the day fixed, the regulars appeared, clothed in their most costly robes, well provided with charms, each holding in his hand his monkey’s skin, with the head most prominent.
Mr. Crowther was prepared to receive them. A table was placed in the middle of the room, and on it a dish, in which were a few drops of sulphuric acid, so placed that a slight motion of the table would cause it to flow into a mixture of chlorate of potassa and white sugar. An English clock was also in the room, from which a cock issued every hour and crowed. It was arranged that the explosion from the dish, and the crowing of the rooster, should take place at the same moment.
The whole thing was to be decided in favor of the party who should perform the greatest wonder. After all were seated, Mr. Crowther made a harangue, and requested them to say who should lead off in the contest.
This privilege they accorded to him. The doors were closed, the curtains drawn, and all waited in breathless silence. Both the hands on the clock were fast approaching the figure twelve. Presently the cock came out and began crowing, to the utter astonishment of the learned visitors. Crowther gave the table a jostle; and suddenly, from the midst of the dish burst forth flame and a terrible explosion. This double wonder was too much for these sages. The scene that followed is indescribable. One fellow rushed through the window and scampered; one fainted and fell upon the floor; another, in his consternation, overturned chairs, tables, and everything in his way, took refuge in the bedroom, under the bed, from which he was with difficulty afterwards removed.
It need not be added that they gave no more trouble, and the practice they sought to break up was the more increased for their pains.[32]
In Southern Guinea, and especially in the Gabun country, the natives are unsurpassed for their cunning and shrewdness in trade; and even in everything in the way of dealing with strangers. The following anecdote will illustrate how easily they can turn matters to their own account.
There is a notable character in the Gabun, of the name of Cringy. No foreigner ever visits the river without making his acquaintance; and all who do so, remember him forever after. He speaks English, French, Portuguese, and at least half a dozen native languages, with wonderful ease. He is, in person, a little, old, grey-headed, hump-backed man, with a remarkably bright, and by no means unpleasant eye. His village is perched on a high bluff on the north side of the Gabun River, near its outlet. He generally catches the first sight of vessels coming in, and puts off in his boat to meet the ship. If the captain has never been on the coast before, Cringy will make a good thing out of him, unless he has been warned by other sailors. The cunning African is a pilot; and after he brings a vessel in and moors her opposite his town by a well-known usage, it is now Cringy’s. He acts as interpreter; advises the captain; helps to make bargains, and puts on airs as if the ship belonged to him. If anybody else infringes on his rights in the slightest degree, he is at once stigmatized as a rude and ill-mannered person. Cringy is sure to cheat everyone he deals with, and has been seized half a dozen times or more by men-of-war, or other vessels, and put in irons. But he is so adroit with his tongue, and so good-natured and humorous, that he always gets clear.
The following trick performed by him, will illustrate the character of the man.
Some years ago, the French had a fight with the natives. After reducing the people near the mouth of the river to obedience by the force of arms, Commodore B— proposed to visit King George’s towns, about thirty miles higher up the river, with the hope of getting them to acknowledge the French authority without further resort to violence. In order to make a favorable impression, he determined to take his squadron with him. His fleet consisted of two large sloops-of-war and a small vessel. As none of the French could speak the native language, and none of King George’s people could speak French, it was a matter of great importance that a good interpreter should be employed. It was determined that Cringy was the most suitable man. He was sent for, accepted the offer at once—for Cringy himself had something of importance at stake—and resolved to profit by this visit.
One of Cringy’s wives was the daughter of King George; and this woman, on account of ill-treatment, had fled and gone back into her father’s country. All his previous efforts to get his wife had failed. And now when the proposition came from the commodore, the thought occurred to Cringy that he could make himself appear to be a man of great influence and power. The party set out with a favoring wind and tide, and were soon anchored at their place of destination. With a corps of armed marines, the commodore landed and proceeded to the King’s palace.
The people had had no intimation of such a visit, and the sudden arrival of this armed body produced a very strong sensation, and all eyes were on Cringy, next to the commodore, for he was the only one that could explain the object of the expedition. King George and his council met the commodore, and Cringy was instructed to say that the latter had come to have a friendly talk with the King, with the view of establishing amicable relations between him and the King of France, and would be glad to have his signature to a paper to that effect. Now was Cringy’s moment; and he acted his part well.
The wily African, with the air of one charged with a very weighty responsibility, said: “King George, the commodore is very sorry that you have not returned my wife. He wishes you to do it now in a prompt and quiet manner, and save him the trouble and pain of bringing his big guns to bear upon your town.”
King George felt the deepest indignation; not so much against the commodore, as Cringy, for resorting to so extraordinary a measure to compel him to give up his daughter. But he concealed the emotions of his heart, and, without the slightest change of countenance, but with a firm and determined tone of voice, he said to his own people, “Go out quietly and get your guns loaded; and if one drop of blood is shed here to-day, be sure that not one of these Frenchmen get back to their vessels. But be sure and”—he said it with great emphasis, “let Cringy be the first man killed.”
This was more than Cringy had bargained for. And how is he to get out of this awkward scrape? The lion has been aroused, and how shall he be pacified? But this is just the position to call out Cringy’s peculiar gift, and he set to work in the most penitent terms. He acknowledged, and begged pardon for his rash, unadvised counsel; reminded his father-in-law that they were all liable to do wrong sometimes, and that this was the most grievous error of his whole life. And as to the threat of the commodore, a single word from him would be sufficient to put a stop to all hostile intentions.
The wrath of the King was assuaged. The commodore, however, by this time had grown impatient to know what was going on, and especially, why the people had left the house so abruptly. With the utmost self-possession, Cringy replied that the people had gone to catch a sheep, which the King had ordered for the commodore’s dinner; and as to signing the paper, that would be done when the commodore was ready to take his departure. And to effect these two objects, Cringy relied wholly upon his own power of persuasion.
True enough the sheep was produced and the paper was signed. King George and the French commodore parted good friends, and neither of them knew for more than a month after, the double game which Cringy had played; and what was more remarkable than all, Cringy was rewarded by the restoration of his wife.[33]