[49] Scott Robertson, Káfirs of the Hindu-Kush, p. 100 sq.
It appears that intra-tribal slaves, especially such as are born in the house, are generally treated better than extra-tribal or purchased slaves,[50] and that slaves are most oppressed by their masters when they belong to a different race.[51] We are told that among the South American Guaycurus the two causes of slavery, captivity and birth, imply a certain difference of caste, which is maintained with great rigour.[52] Mungo Park observes that in Africa the domestic slaves or such as are born in their master’s house are treated more leniently than those who are purchased.[53] “I was told,” he says, “that the Mandingo master can neither deprive his slave of life, nor sell him to a stranger, without first calling a palaver on his conduct, or, in other words, bringing him to a public trial; but this degree of protection is extended only to the native or domestic slave.”[54] Tuckey makes exactly the same observation as regards the natives of Congo.[55] On the Gold Coast slaves are of three kinds—native-born, imported, and prisoners of war; and “a distinction is always made between the first and the two latter, who are treated with far less consideration.”[56] Speaking of the Central African tribes generally, Mr. Rowley states that slavery assumes a much severer character among the pastoral than among the agricultural tribes, because the slaves of the former are for the most part captives of war, whereas those of the latter have rarely been acquired by conquest but mostly by inheritance. Among the agricultural tribes, he adds, persons who are in bondage are not called slaves but children, and those to whom they are in bondage are not called masters but fathers.[57] Among the Káfirs of the Hindu-Kush all slaves “are not of the same social position, for the house slave is said to be much higher in grade than the artisan slave…. The domestic slaves live with their masters.”[58]
[50] Munzinger, Ostafrikanische Studien, p. 484 sq. (Barea and Kunáma). New, op. cit. p. 56 (Waswahili). Baumann, Usambara, p. 61 (natives of the Tanga Coast). Sarbah, op. cit. p. 6 sq. (Fantis). Nicole, in Steinmetz, Rechtsverhältnisse p. 118 sq. (Diakité-Sarracolese). Tellier, ibid. p. 169 (Kreis Kita). Beverley, ibid. p. 213 (Wagogo). Sibree, op. cit. p. 256 sq. (natives of Madagascar). Post, Afrikanische Jurisprudenz, i. 88 sq.
[51] Mademba, in Steinmetz, Rechtsverhältnisse, p. 84 (natives of the Sansanding States). Sibree, op. cit. p. 181 (natives of Madagascar).
[52] von Spix and von Martius, Travels in Brazil, ii. 74.
[53] Mungo Park, op. cit. p. 262.
[54] Ibid. p. 19.
[55] Tuckey, op. cit. p. 367.
[56] Ellis, Tshi-speaking Peoples, p. 289.
[57] Rowley, Africa Unveiled, p. 174 sqq.