The various commodities of these markets, and the order and regularity with which they are disposed, would be a peculiarly pleasing sight to a stranger, were not human beings included in the articles of commerce; but, to behold a number of men, women, and children, linked together, and ranged like beasts to view, is a sight truly shocking to behold; and I will acknowledge, Sophy, I felt a sickness come over my heart, and a glow of shame suffuse my forehead, as I contemplated upwards of sixty individuals, whom a few short hours, perhaps, might separate, for [[27]]ever, from their kindred and their country. There is, however, little chance that it will now ever be otherwise; for the worst passions of men are engaged, and the despotism of the African kings gives them ample opportunity to gratify their cupidity and intemperance, by the barter of their unhappy subjects[1]. The revenues of the king of Whidáh are very considerable; for he not only has large landed possessions, but he receives a duty on all commodities sold in the markets, or imported into the country. His lands furnish him with provisions for his numerous household, as well as for exportation; great quantities being annually sold to the neighbouring nations, less bountifully supplied by nature. The revenues arising from the slave-trade are very considerable, and induce him to favour it, by the strongest principle in the soul of man, selfishness; for he receives three rix dollars for every slave sold in his dominions. Every European vessel also pays [[28]]him a pecuniary duty, exclusive of presents, which they make to conciliate his favour, and to secure his protection in trading.
Some years, slaves to the number of two thousand are brought from the interior, by the native merchants, most of whom, they say, are prisoners of war. These merchants purchase them from the different princes, who have made captives of them. Their mode of travelling is by tying them by the neck with leather thongs, at about a yard distant from each other, thirty and forty in a string; having generally a large truss or bundle of corn, or an elephant’s tooth, upon the head of each or many of them. In their way from the mountains, far in the interior, they have to travel through vast woods, where, for several days, perhaps, no water is to be procured. To obviate this distressing scarcity, they carry water in skins. There are a great number of these merchants, who, furnishing themselves with European goods from the slave-factors, penetrate the inland countries, and with them purchase, in their [[29]]route, gold, slaves, and elephants’ teeth. ([Note E].)
“They use asses as well as slaves to convey their goods, but no camels nor horses. Besides the slaves brought down to the factories by these merchants, many others are bought in the vicinity. These are either taken in war, as the former, or are men condemned for crimes; and, not unfrequently, they are stolen. These the Company never purchase, if able to ascertain the fact. It is worthy of remark, that, since the great demand for slaves, most punishments are changed into slavery; and there being an accruing advantage on such condemnations, they exaggerate faults scarcely more than venial, into crimes, in order to obtain the benefit of selling the criminal. Not only murder and the grosser crimes are punished in this manner, but every trifling misdemeanour renders the culprit obnoxious to the same dreadful penalty. It was not many days since that I had a man brought to me to be sold, for having stolen a tobacco pipe; and I had infinite trouble to persuade the [[30]]aggrieved party to accept of a compensation, and to leave the man free.
“From what I have seen of the people, they are well disposed and cheerful, excessively fond of dancing, keeping it up to the sound of a drum or a balafeu, for many hours, without any appearance of weariness. Their dances are sometimes pleasing and regular, but at others wild, and apparently confused. The instrument they call a balafeu is very pleasing, sounding something like an organ, when not too near. It is composed of about twenty pipes of very hard wood, finely polished: these pipes gradually diminish, both in size and length, and are tied together with thongs made of very fine thin leather. These thongs are twisted round small round wands, which are placed between each of the pipes, in order to leave a short space. Underneath the pipes are fastened twelve or fourteen calabashes, of different sizes, which have the same effect of sound as organ-pipes. This they play upon with two sticks, covered with a thin skin, taken from the trunk of the ciboa, or with fine leather, in order to soften the sound. ([Note F].) [[31]]Both sexes delight to dance to this instrument, and their pleasure seems to rise almost to ecstasy, if a white man will unite in the dance; which, you will readily suppose, I am never unwilling to do. The only indication of suspicion they show, is when asked to take any beverage with a white man, always requiring the liquor to be first tasted by the inviter.
“Many of the natives have invited me to their habitations and dancing parties, and brought their wives and daughters to salute me. They, with great artlessness, generally sit down by me, and are never weary in admiring the different articles of my dress; making their comments one to another, with the most lively admiration and astonishment. Some, who had never seen a white man, ran away from me, apparently terrified at my monstrous appearance.
“In their persons they are of a good height, well shaped, and extremely black; and, as an instance of the female subjection, I am told, that, when a man has been absent from home, even but for a short time, his wife salutes him upon her knees at his return, and, [[32]]in the same attitude, offers him water and refreshments. Both sexes are exceedingly cleanly in their persons, washing themselves in pure water twice in the day, and using aromatic unguents. Their dress consists of the country cotton cloths I have named; the superior classes add a short garment, made of taffety, or other silk, and scarfs of the same material passed over the shoulder. They generally go with the head and feet uncovered, but occasionally wear sandals, and caps or bonnets. The superior females wear calico paans, or a sort of petticoat, which are very fine, and beautifully variegated with different colours: these are confined round the waist, and the upper part of the body is covered with a cloth, serving also as a veil.
“They wear necklaces of coral, &c. agreeably disposed; and their arms, wrists, fingers, and legs, are encompassed and ornamented with rings of amber, silver, and even gold, to a considerable value. The inferior ranks wear copper or iron. The men suffer the hair to remain in its natural form, except [[33]]buckling it in two or three places, in order to affix a coral ornament to it; but the women arrange theirs more artificially, with long and small buckles, or ornaments, the hair divided on the crown of the head, and the ornaments placed with great uniformity. They have a bad practice of using an oil, which injures the glossy blackness of the hair, in time changing it to a colour approaching green or yellow, which they much admire; but it is very unpleasing to the eye of a stranger.
“I have mentioned that the natives of Whidáh are idolaters. The object of their worship, you will be surprised to find, is a serpent; an animal to which men, in general, have an antipathy This Whidáh god is called the fetiche: it is a harmless, as well as beautiful animal, having an antipathy to venomous serpents, attacking them whenever it meets with them. The serpent has a large, round, beautiful head; a short, pointed tongue, resembling a dart; and a short but sharp tail; the whole adorned by the most beautiful colours, upon a light grey ground. In general its pace is slow and solemn, except [[34]]when it seizes on its prey, in which case it is quick and rapid. They are perfectly tame and familiar, permitting themselves to be caressed and handled, which is frequently done by the natives and Europeans, without apprehension of danger. This deity has a temple to his honour, with priests, sacrifices, &c.”
With this account we will close our extracts from Irving’s letters; and as they will give some idea of the people of the country which forms the principal scene of our narrative, it is hoped the digression will not be thought irrelevant. In the next chapter we resume the thread of our story, merely pausing to express our ardent hope, that good may spring out of evil; that even the slave-trade may be the medium of promulgating the gospel of peace; and that good may, in God’s own time, overcome evil.
O, ’tis a godlike privilege to save,